
Glass _!Bi\B^ 
Book ^ ^ 



Gpigkt]^^ 



\C) 



COmUGin' DEPOSIT. 



K^-rJ[ <^ 






The ECONOMY 
Of HUMAN LIFE 

FROM AN ENGLISH COPY OF J765 




REVISED AND PUBLISHED BY 
CLIFFORD ANDERSON OWENS 

DE LAND, FLORIDA ' 
I9I0 



g^ 



5.^^* 

>;^' 



Copyright 
1910 

by 
Clifford Anderson Owens 



©CI,A261431 



^orewotb 



This is a wonderful book. And it is a wonder 
that so httle is known of it. The copy from which 
this edition is printed was published in England in 
1765, and was brought to this country about forty 
years ago by Mr. J. W. Wallen of Penfield, G€orgia. 
The first title-page is missing, but the one to Part 
Second reads as follows : "The Oeconomy of Hu- 
man Life. Part II. Translated from an Indian 
manuscript, found soon after that which contained 
the original of the first part, and written by the 
same hand. In a second letter from an English 
gentleman, residing at China, to the Earl of * * ^ 
Coventry : Printed by J. Jones, MDCCLXV." 

The book contains an introductory letter, in 
which certain statements concerning its authorship 
are made. This letter I have published as an Ap- 
pendix. 

Mr. A. W. K. Miller of the British Museum, in 
a letter, dated February 28, 1910, writes as follows: 
"The earliest edition of the 'Oeconomy of Human 
Life' in the British Museum is dated 1751. The 
book was long attributed to Robert Dodsley, the 
publisher, but it is now generally considered to have 
been mainly the work of the Earl of Chesterfield. 
'The English Gentleman in China' and the 'Earl 

of ' to whom the book is supposed to be 

addressed are no doubt purely imaginary." 

There was also an edition of the work published 
in New York in 1794. 



iv foreword) 

In revising the work, it was thought best to re- 
tain the old English style of expression, as it seemed 
well suited to the character of the book. Obsolete 
words have been displaced, and several paragraphs 
have been omitted. The principal changes were in 
spelling and punctuation. It is hoped that the book 
has not lost anything in the revision and that it will 
prove to be both interesting and helpful to the 
reader. 

Clifford Anderson Owens. 

DeLand, Florida, 
April 9th, 1910. 



Contente 



Untro^uctlon 7 

PART ONE 

Duties tbat IRelate to flban 
ConstDcreD asanlfnOiviDual 

I. Consideration 1 1 

II. Modesty 12 

III. Application 13 

IV. Emulation IS 

V. Prudence 17 

VI. Fortitude 19 

VII. Contentment 21 

VIII. Temperance 23 

XTbe passions 

I. Hope and Fear 27 

II. Joy and Grief 28 

III. Anger 31 

IV. Pity 33 

V. Desire and Love 34 

TKaoman z7 

Consanguinity; or, tbe 
IRatural IRelatlons 

I. Husband 41 

II. Father 42 

III . Son 44 

IV. Brothers 45 

provlOcnce; or, tbe 
accidental 2)ifEerences of flban 

I. Wise and Ignorant 47 

II. Rich and Poor 48 

III. Masters and Servants 51 

IV. Magistrates and Subjects 52 

Social Butles 

I. Benevolence i 55 

II . Justice 56 

III. Charity 58 

IV. Gratitude 59 

V. Sincerity 60 



vi Contente 
IReliaion 63 

PART TWO 

Aan Goneidered in General 

I. Of the Human Frame and ,Structure 69 

II. Of the Use of the Senses 70 

III. The Soul of Man, its Origin and Affections 72 

IV. Of the Period and Uses of Human Life 76 

/Bban ConsiDercD in IRcaatD to 
Ibis IFnfirmitics an& Zbcix JBttecte 

I. Vanity , 83 

II. Inconstancy 85 

III Weakness 89 

IV. Of the Insufficiency of Knowledge 93 

V. Misery 97 

VI. Of Judgment , 100 

VII. Presumption 103 

®f tbe affections of /Dban Mbicb are 
Iburtful to "fcimself anO ©tbers 

I. Covetousniess 109 

II. Extravagance 112 

III. Revenge 113 

IV. Cruelty, Hatred and Envy 116 

V. Heaviness of Heart 119 

©f tbe BDvantages /iBan /Dbag acquire 
©ver fbie jFellowCreaturcs 

I. Nobility and Honour 125 

II. Science and Learning 129 

©f matural HcciDents 

I. Prosperity and Adversity 132 

II. Pain and Sickness 135 

III. Death 136 

SppenMi 140 



Ilntrobuction 



■OW down your heads unto the dust, O ye 
inhabitants of earth! Be silent and re- 
ceive with reverence instruction from on high. 

Wheresoever the sun doth shine, wheresoever 
the wind doth blow, wheresoever there is an ear 
to hear and a mind to conceive; there let the 
precepts of life be made known, let the maxims 
of truth be honored and obeyed. 

All things proceed from God. His power is 
unbounded, his wisdom is from eternity, and his 
goodness endureth forever. 

He sitteth on his throne in the centre, and 
the breath of his mouth giveth life to the world. 

He toucheth the stars with his finger and they 
run their course rejoicing. 

On the wings of the wind he walketh abroad 
and performeth his will through all the regions 
of unlimited space. 

Order, grace and beauty spring from his hand. 

The voice of wisdom speaketh in all his 
works; but the human understanding compre- 
hendeth it not. The shadow of knowledge 
passeth over the mind of man as a dream; he 
seeth as in the dark ; he reasoneth and is deceiv- 
ed. But the wisdom of God is as the light of 



Untrobuctton 



heaven: He reasoneth not; his mind is the foun- 
tain of truth. 

Justice and mercy wait before his throne; 
benevolence and love enlighten his countenance 
forever. 

Who is like unto the Lord in glory? Who 
in power shall contend with the Almighty? Hath 
he any equal in wisdom? Can any in goodness 
be compared unto him? 

He it is, O man ! who hath created thee ; thy 
station on earth is fixed by his appointment : the 
powers of thy mind are the gifts of his goodness ; 
the wonders of thy frame are the work of his 
hand. 

Hear then his voice for it is gracious; and 
he that obeyeth shall establish his soul in peace. 



PART I 



Z\)c J£cono\n^ of IHuman Xife ii 

Duties of fIDan 

u 

Consiberatlon 

COMMUNE with thyself, O man! and con- 
sider wherefore thou wert made. Con- 
template thy powers, contemplate thy wants and 
thy connections; so shalt thou discover the du- 
ties of life, and be directed in all thy ways. 

Proceed not to speak or to act before thou 
hast weighed thy words and examined the ten- 
dency of every step thou shalt take : so shall dis- 
grace fly far from thee, and in thy house shall 
shame be a stranger; repentance shall not visit 
thee nor sorrow dwell upon thy cheek. 

The thoughtless man bridleth not his tongue ; 
he speaketh at random and is entangled in the 
foolishness of his own words. 

As one that runneth in haste and leapeth 
over a fence may fall into a pit on the other side 
which he doth not isee; so is the man that 
plungeth suddenly into any action before he 
hath considered the consequences, thereof. 

Hearken therefore unto the voice of Consid- 
eration ; her words are the words of wisdom, and 
her paths shall lead thee to safety and truth. 



12 ^be leconomip of IKuman Xtfe 

MHO art thou, O man ! that presumest on 
thine own wisdom? Or why dost thou 
vaunt thyself on thine own acquirements? 

The first step towards being wise is to know 
that thou art ignorant; and if thou wouldst not 
be esteemed foolish in the judgment of others, 
cast off the folly of being wise in thine own con- 
ceit. 

As a plain garment best adometh a beautiful 
woman, so a decent behavior is the greatest or- 
nament of wisdom. 

The speech of a modest man giveth lustre to 
truth, and the diffidence of his words absolveth 
his error. 

He relieth not on his own wisdom; he 
weigheth the counsels of a friend, and receiveth 
the benefit thereof. 

He tumeth away his ear from his own praise 
and believeth it not ; he is the last in discovering 
his own perfection. Yet as a veil addeth to 
beauty, so are his virtues set off by the shade 
which his modesty casteth upon them. 

But behold the vain man, and observe the 



Zbc leconomi? of Human %iU 13 

arrogant: he clotheth himself in rich attire, he 
walketh in the public street, he casteth round his 
eyes, and courteth observation. 

He tosseth up his head and overlooketh the 
poor; he treateth his inferiors with insolence, 
and his superiors in return look down on his 
pride and folly with laughter. 

He despiseth the judgment of others; he re- 
lieth on his own opinion and is confounded. 

He is puffed up with the vanity of his imag- 
ination; his delight is to hear, and to speak of 
himself all the day long. 

He swalloweth with greediness his own 
praise, and the flatterer in return eateth him up. 

HHH 
Hpplicatton 

^J* INCE the days that are past are gone for- 
r^ ever, and those that are to come, may not 
come to thee ; it behooveth thee, O man ! to em- 
ploy the present time, without regretting the 
loss of that which is past or too much depending 
on that which is to come. 

This instant is thine, and thou knowest not 
what the next may bring forth. Whatsoever 



14 Zbe Economic of TKuman Xife 

thou resolvest to do, do it quickly. Defer not 
till the evening what the morning may accom- 
plish. 

Idleness is the parent of want and of pain; 
but the labor of virtue bringeth forth pleasure. 
The hand of diligence def eateth want ; prosperity 
and success are the industrious man's attend- 
ants. 

Who is he that hath acquired wealth, that 
hath risen to power, that hath clothed himself 
with honor, that is spoken of in the city with 
praise, and that standeth before the king in his 
council? Even he that hath shut out idleness 
from his house, and hath said, "Sloth, thou art 
mine enemy." 

He riseth up early and lieth down late; he 
exerciseth his mind with contemplation and his 
body with action, and preserveth the health of 
both. 

The slothful man is a burden to himself, his 
hours hang heavy on his head ; he loitereth about 
and knoweth not what he would do. 

His days pass away like the shadow of a 
cloud, and he leaveth behind him no mark for 
remembrance. 

His body is diseased for want of exercise; 



Zhc leconomi? of Human Xtfe 15 

he wisheth for action, but hath not power to 
move ; his mind is in darkness ; his thoughts are 
confused ; he longeth for knowledge, but hath no 
application. 

He would eat of the almond, but hateth the 
trouble of breaking the shell. 

His house is in disorder, his servants are 
wasteful and riotous, and he runneth on towards 
ruin; he seeth it with his eyes, he heareth it 
with his ears, he shaketh his head and wisheth, 
but hath no resolution. Ruin cometh upon him 
like a whirlwind, and shame and repentance 
descend with him to the grave. 

flit) 

jemulatton 

♦H-F thy soul thirsteth for honor, if thy ear 
II hath any pleasure in the voice of praise, 
raise thyself from the dust whereof thou art 
made, and exalt thy aim to something that is 
praiseworthy. 

The oak that now spreadeth its branches to- 
wards the heavens was once but an acorn in the 
heart of the earth. 

Endeavor to be first in thy calling, whatever 



16 Z\)c lEconom^ of IHuman Xtfe 

ill be; neither let any one go before thee in well- 
doing: nevertheless do not envy the merits of 
another, but improve thine own talents. 

Scorn also to depress thy competitor by any 
dishonest or unworthy method; strive to raise 
thyself above him only by excelling him ; so shall 
thy contest for superiority be crowned with 
honor if not with success. 

By a virtuous emulation the spirit of a man 
is exalted within him ; he panteth after fame, and 
rejoiceth as a racer to run his course. 

He riseth like the palm tree in spite of op- 
pression; and as an eagle in the firmament of 
heaven, he soareth aloft and fixeth his eye on the 
glories of the sun. 

The examples of eminent men are in his vis- 
ions by night; and his delight is to follow them 
all the day long. 

He formeth great designs, he rejoiceth in the 
execution thereof, and his name goeth forth to 
the ends of the world. 

But the heart of the envious man is gall and 
bitterness, his tongue spitteth venom; the suc- 
cess of his neighbor breaketh his rest. 

He sitteth in his room repining ; and the good 
that happeneth to another is to him an evil. 



Zhc leconomi^ of IHuman Xtfc 17 

Hatred and malice feed upon his heart, and 
there is no rest in him. He feeleth in his own 
breast no love of goodness, and therefore be- 
lieveth his neighbor is like unto himself. He en- 
deavors to depreciate those that excel him, and 
putteth an evil interpretation on all their actions. 

He lieth on the watch and meditateth mis- 
chief: but the detestation of man pursueth him; 
he is crushed as a spider in his own web. 

It) 

IPrubence 

Og* EAR the words of Prudence, give ear to 
Jlf. her counsels, and istore them in thy heart ; 
her maxims are universal, and all the virtues 
lean upon her; she is the guide and mistress of 
human life. 

Put a bridle on thy tongue ; set a guard before 
thy lips, lest the words of thine own mouth de- 
stroy thy peace. 

Let him that scoffeth at the lame take care 
that he halt not himself : whosoever speaketh of 
another's failings with pleasure shall hear of his 
own with bitterness of heart. 

Of much speaking cometh repentance, but in 



18 ztbc leconomi? of IHuman Xtfe 

silence is safety. A talkative man is a nuisance 
to society; the ear is sick of his babbling, the 
torrent of his words overwhelmeth conversation. 

Boast not of thyself, for it shall bring con- 
tempt upon thee ; neither deride another, for it is 
dangerous. A bitter jest is the poison of friend- 
ship; and he that cannot restrain his tongue 
shall have trouble. 

Furnish thyself with the proper accommoda- 
tions belonging to thy condition; yet spend not 
to the utmost of what thou canst afford, that the 
providence of thy youth may be the comfort of 
thine old age. 

Let thine own business engage thy attention ; 
leave the care of the state to the governors 
thereof. 

Let not thy recreations be expensive, lest the 
pain of purchasing them exceed the pleasure 
thou hast in their enjoyment. 

Neither let prosperity put out the eyes of 
circumspection, nor abundance cut off the hands 
of frugality: he that too much indulgeth in the 
superfluities of life shall live to lament the want 
of its necessaries. 

From the experience of others do thou learn 



ZTbe leconom^ of IKuman Xtfe 19 

wisdom; and from their failings correct thine 
own faults. 

Trust no man before thou hast tried him; 
yet mistrust not without reason, it is uncharita- 
ble. 

But when thou hast proved a man to be hon- 
est, lock him up in thine heart as a treasure ; re- 
gard him as a jewel of inestimable price. 

Refuse the favors of a mercenary man; they 
will be a snare unto thee; thou shalt never be 
quit of the obligation. 

Use not today what tomorrow may want; 
neither leave to hazard which foresight may 
provide for or care prevent. Yet expect not even 
from Prudence infallible success; for the day 
knoweth not what the night may bring forth. 

The fool is not always unfortunate, nor the 
wise man always successful; yet never had a 
fool thorough enjoyment; never was a wise man 
wholly unhappy. 

3fortttu^e 

ll^ ERILS, misfortunes, want, pain and injury 
||y are more or less the certain lot of every 
man that cometh into the world. It behooveth 



20 JLhc leconomi? of Buman Xtfe 

thee, therefore, O child of calamity! to fortify 
thy mind with courage and patience that thou 
mayst support with a becoming resolution thy 
allotted portion of human evil. 

As the camel beareth labor and heat and hun- 
ger and thirst through deserts of sand and faint- 
eth not ; so the fortitude of man shall sustain him 
through all perils. A noble spirit disdaineth the 
malice of fortune; his greatness of soul is not 
to be cast down. He hath not suffered his hap- 
piness to depend on her smiles, and therefore, 
with her frowns he shall not be dismayed. 

As a rock on the sea-shore, he standeth firm, 
and the dashing of the waves disturb him not. 
He raiseth his head like a tower on a hill, and 
the arrows of misfortune drop at his feet. 

In the time of danger, the courage of his 
heart sustaineth him, and the steadiness of his 
mind beareth him out. He meeteth the evils of 
life as a man that goeth forth unto battle and re- 
turneth with victory in his hand. 

Under the pressure of misfortunes, his calm- 
ness alleviates their weight, and his constancy 
shall surmount them. 

But the dastardly spirit of a timorous man 
betray eth him to shame. By shrinking under 



Z\)c leconomi? of IHuman Xtfe 21 

poverty he stoopeth down to meanness; and by 
tamely bearing insults he inviteth injuries. 

As a reed is shaken with the breath of the air, 
so the shadow of evil maketh him tremble. In 
the hour of danger he is embarrassed and con- 
founded; in the day of misfortune he sinketh, 
and despair overwhelmeth his soul. 

ID1I1I 
Contentment 

^I^ORGET not, O man! that thy station on 
Jl earth is appointed by the wisdom of the 
Eternal, who knoweth thy heart, who seeth the 
vanity of all thy wishes and who often, in mercy, 
denieth thy requests. 

Yet for all reasonable desires, for all honest 
endeavors, his benevolence hath established, in 
the nature of things, a probability of success. 

The uneasiness thou feelest, the misfortune 
thou bewailest, behold the root from whence 
they spring, even thine own folly, pride and 
fancy. 

Murmur not therefore at the dispensations of 
God, but correct thine own heart. Neither say 
within thyself, If I had wealth, or power or leis- 



22 ^be leconomi^ of IHuman Xtfe i 

ure, I should be happy; for know that they all ■ 

of them bring to their several possessors their pe- ! 

culiar inconveniences. j 

The poor man seeth not the vexations and ! 

anxieties of the rich, he feeleth not the difficul- I 

I 
ties and perplexities of power, neither knoweth 

he the weariness of leisure; and therefore he | 

repineth at his own lot. I 

But envy not the appearance of happiness in i 
any man, for thou knowest not his griefs. 

To be satisfied with a little is the greatest ' 

wisdom; and he that increaseth his riches in- j 

creaseth his cares; but a contented mind is a I 

hidden treasure, and trouble findeth it not. ! 

Yet if thou sufferest not the allurements of j 

fortune to rob thee of justice, or temperance, or j 

charity, or modesty, even riches themselves shall j 
not make thee unhappy. 

But know this, that the cup of felicity, pure 
and unmixed, is by no means a draught for mor- 
tal man. i 

Virtue is the race which God hath set him to I 
run, and happiness the goal, which none can ar- ; 
rive at till he hath finished his course and re- 
ceived his crown in the mansions of Eternity. | 



^be lEconom^ of IHuman Xife 23 

1D1F1F1I 
XTcmperance 

^^ HE nearest approach thou canst make to 
VL/ happiness on this side the grave is to en- 
joy from Heaven understanding and health. 
These blessings if thou possessest and wouldst 
preserve to old age, avoid the allurements of 
voluptuousness, and fly from her temptations. 
When she spreadeth her delicacies on the board, 
when her wine sparkleth in the cup, when she 
smileth upon thee, and persuadeth thee to be 
joyful and happy; then is the hour of danger, 
and let Reason stand firmly on her guard. 

The joy which she promiseth changeth to 
madness, and her enjoyments lead on to disease 
and death. 

Look round her board, cast thine eyes upon 
her guests, and observe those who have been 
allured by her smiles. Are they not meagre? 
Are they not sickly? Are they not spiritless? 

Their short hours of jollity and riot are fol- 
lowed by tedious days of pain and dejection. 
She hath debauched and dulled their appetites, 
that they have now no relish for her nicest dain- 
ties. Her votaries are become her victims, — the 



24 ZTbe leconomi^ of IHuman Xtfe 

just and natural consequence which God hath 
ordained, in the constitution of things, for the 
punishment of those who abuse his gifts. 

But who is she that with graceful steps and 
lively air trips over yonder plain? The rose 
blusheth on her cheeks, the sweetness of the 
morning breaketh from her lips; joyful inno- 
cence and modesty sparkle in her eyes, and 
from the cheerfulness of her heart she singeth 
as she walketh. 

Her name is Health, she is the daughter of 
Exercise and Temperance. Their sons inhabit 
the mountains that stretch over the Northern 
regions of San Ton Hoe. 

They are brave, active and lively, and partake 
of all the beauties and virtues of their sister. 
Vigor stringeth their nerves, strength dwelleth 
in their bones and labor is their joy all the day 
long. 

To combat the passions is their delight; to 
conquer evil habits, their glory. Their pleasures 
are moderate and, therefore they endure; their 
repose is short, but sound and undisturbed. 

Their blood is pure, their minds are serene, 
and the physician findeth not the way to their 
homes. 



ZTbe leconomi? of IHuman Xtfc 25 

But safety dwelleth not with the sons of men, 
neither is security found within their gates. Be- 
hold them exposed to new dangers from without, 
while a traitor within lurketh to betray them ! 

Their health, their strength, their beauty 
and activity have raised desire in the bosom of 
lascivious Love. She standeth in her bower, 
she courteth their regards, she spreadeth her 
temptations. 

Her limbs are soft and delicate, her attire is 
loose and inviting. Wantonness speaketh in 
her eyes, and on her bosom sits Temptation. She 
beckoneth them with her finger, she wooeth 
them with her looks, and by the eloquence of 
her tongue she attempteth to deceive. 

Ah ! fly from her allurements, stop thine ears 
to her enchanting words. If thou meetest the 
languishing of her eyes, if thou hearest the soft- 
ness of her voice, if she casteth her arms about 
thee, she bindeth thee in chains forever. 

Shame foUoweth, and disease, and want, and 
care and repentance. 

Enfeebled by dalliance, with luxury pam- 
pered, and softened by sloth, strength shall for- 
sake thy limbs, and health thy constitution. Thy 
days shall be few and unprofitable; thy griefs 
shall be many, yet meet with no compassion. 



ITbe leconom? of Human Xife 27 

Zhc passions 

Ibope ant) ffear 

^^ HE promises of Hope are sweeter than 
VU roses in the bud, and far more flattering 
to expectation; but the threatenings of Fear are 
a terror to the heart. Nevertheless, let not 
Hope allure, nor Fear deter thee from doing 
what is right ; so shalt thou be prepared to meet 
all events with an equal mind. 

The terrors even of death are no terrors to 
the good : he that committeth no evil hath noth- 
ing to fear. 

In all thy undertakings let a reasonable as- 
surance animate thy endeavors; if thou despair- 
est of success, thou shall not succeed. 

Terrify not thy soul with vain fears, neither 
let thy heart sink within thee from the phan- 
toms of imagination. From Fear proceedeth 
misfortune; but he that hopeth, helpeth him- 
self. 

As the ostrich when pursued hideth his head, 
but f orgetteth his body ; so the fears of a coward 
expose him to danger. 



28 ^be leconomi? of IHuman Xife 

If thou believest a thing impossible, thy de- 
spondency shall make it so; but he that perse- 
vereth shall overcome all difficulties. 

A vain hope flattereth the heart of a fool; 
but he that is wise pursueth it not. 

In all thy desires, let reason go with thee, 
and fix not thy hopes beyond the bounds of 
probability ; so ishall success attend thy undertak- 
ings, and thy heart shall not be vexed with dis- 
appointments. 

in 

3oi? ant) (Brief 

XET not thy mirth be so extravagant as to 
intoxicate thy mind, nor thy sorrow so 
heavy as to depress thy heart. This world af- 
fords no good so transporting, nor inflicteth any 
evil so severe, as should raise thee far above, or 
sink thee much beneath the balance of modera- 
tion. 

Lo ! yonder standeth the house of Joy. It is 
painted on the outside and looketh gay; thou 
mayest know it from the continual noise of mirth 
and exultation that issues from it. The mistress 
standeth at the door and calleth aloud to all that 



ZTbe leconomi? of Human %\te 29 

pass; she singeth and shouteth and laugheth 
without ceasing. 

She inviteth them to go in and taste the 
pleasures of life, which she telleth them are no 
where to be found except beneath her roof. 

But enter not thou into her gate, neither as- 
sociate thyself with those who frequent her 
house. They call themselves the sons of Joy, they 
laugh and seem delighted ; but madness and folly 
are in their doings. They are linked with mis- 
chief hand in hand, and their steps lead down to 
evil. Dangers beset them round about, and the 
pit of destruction yawns beneath their feet. 

Look now on the other side, and behold that 
vale, overshadowed with trees, and hid from the 
sight of men, — the habitation of Sorrow. 

Her bosom heaveth with sighs, her mouth is 
filled with lamentation, she delighteth to dwell 
on the subject of human misery. She looketh 
on the common accidents of life and weepeth; 
the weakness and wickedness of man is the theme 
of her lips. 

To her all nature is evil; every object she 
seeth is tinged with the gloom of her own mind, 
and the voice of complaint saddeneth her dwell- 
ing day and night. 



30 ZTbe lEconomi? of IHuman Xtfe 

Come not near her cell ; her breath is poison- 
ous. She will blast the fruits and wither the 
flowers that adorn and sweeten the garden of 
life. 

In avoiding the house of Joy, let not thy feet 
betray thee to the portals of this dismal mansion ; 
but pursue with care the middle path, which shall 
lead thee by a gentle ascent to the bower of 
Tranquility. 

With her dwelleth peace, safety and content- 
ment. She is cheerful, but not gay; she is se- 
rious, but not grave; she vieweth the joys and 
the sorrows of life with an equal and steady eye. 

From hence, as from an eminence, shalt thou 
behold the folly and the misery of those who, 
led by the gaiety of their hearts, take up their 
abode with the companions of jollity and riot- 
ous mirth ; or infected by gloominess and melan- 
choly, spend their days in complaining of the 
woes and calamities of human life. 

Thou shalt view them both with pity, and the 
error of their ways shall keep thy feet from stray- 
ing. 



H 



Z\)c leconomt? of IHuman Xtfe 31 

Ml 
anger 

S the cyclone in its fury teareth up trees 
and deformeth the face of nature, or as 
an earthquake in its convulsions overtumeth 
whole cities; so the rage of an angry man 
throweth mischief around him. Danger and de- 
struction wait on his hand. 

But consider, and forget not thine own weak- 
ness; so shalt thou pardon the failings of oth- 
ers. 

Indulge not thyself in the passion of anger; 
it is whetting a sword to wound thine own 
breast, or murder thy friend. 

If thou bearest islight provocations with pa- 
tience, it shall be imputed unto thee for wisdom ; 
and if thou wipest them from thy remembrance, 
thine own heart shall not reproach thee. 

Seest thou not that the angry man loseth his 
understanding? Whilst thou art yet in thy 
senses, let the wrath of another be a lesson to 
thyself. Do nothing in a passion. Why wilt 
thou put to sea in the violence of a storm? 

If it be difficult to control thine anger, it is 
wise to prevent it; avoid therefore all occasions 



32 ^be )Economi? of JHuman Xtfe 

of falling into wrath, or guard thyself against 
them whenever they occur. 

A fool is provoked with insolent words, but 
a wise man laugheth them to scorn. 

Harbor not revenge in thy breast; it will 
torment thy heart, and discolor its best inclina- 
tions. 

Be always more ready to forgive than to re- 
turn an injury: he that watches for an oppor- 
tunity of revenge, lieth in wait against himself, 
and draweth down mischief on his own head. 

A mild answer to an angry man, like water 
cast upon the fire, abateth his heat ; and from an 
enemy he shall become thy friend. 

Consider how few things are worthy of an- 
ger, and thou wilt wonder that any but fools 
should be wroth. In folly or weakness it al- 
ways beginneth; but remember that it seldom 
endeth without repentance. 

On the heels of folly treadeth shame ; at the 
back of anger standeth remorse. 



^be jeconomip of IHuman Xife 33 

HID 

HS blossoms and flowers are strewed upon 
the earth by the hand of spring, as the 
kindness of summer produceth in perfection the 
bounties of harvest; so the smiles of pity shed 
blessings on the children of misfortune. 

He who pitieth another recommendeth him- 
self; but he who is without compassion, de- 
serveth it not. The butcher relenteth not at the 
bleating of the lamb ; neither is the heart of the 
cruel moved with distress. 

But the tears of the compassionate are 
sweeter than dew-drops, falling from roses on 
the bosom of spring. 

Shut not thine ear therefore against the 
cries of the poor; neither harden thy heart 
against the calamities of the innocent. When 
the fatherless call upon thee, when the widow's 
heart is sunk, and she imploreth thy assistance 
with tears of sorrow, O pity her afBiction and ex- 
tend thy hand to those who have none to help 
them. 

When thou seest the naked wanderer of the 
street, shivering with cold, and destitute of hab- 



34 Zhc leconom^ of IKuman Xtfe 

itation, let bounty open thy heart ; let the wings 
o£ charity shelter him from death; that thine 
own soul may live. Whilst the poor man groan- 
eth on the bed of affliction, whilst the unfortunate 
languish in the horrors of a dungeon, or the 
hoary head of age lifts up a feeble eye to thee 
for pity; O how canst thou riot in superfluous 
enjoyments, regardless of their wants and un- 
feeling of their woes? 

ID 
Deetre anb Xove 

♦|U EWARE, young man, beware of the allure- 
Jf^ ments of wantonness, and let not the har- 
lot tempt thee to indulge in her delights. 

The madness of desire shall defeat its own 
pursuits ; from the blindness of its rage thou shalt 
rush upon destruction. Therefore, give not up 
thy heart to her sweet enticements, neither suf- 
fer thy soul to be ensnared by her enchanting 
delusions. 

The fountain of health, which must supply 
the stream of pleasure, shall be quickly dried up, 
and every spring of joy shall be exhausted. In 
the prime of thy life, old age shall overtake 



^be leconomi? of IHuman Xlfe 35 

thee ; thy sun ishall decline in the morning of thy 
days. 

But when virtue and modesty enlighten her 
charms, the lustre of a beautiful woman is 
brighter than the stars of heaven, and the influ- 
ence of her power it is in vain to resist. The 
whiteness of her bosom transcendeth the lily; 
her smile is more delicious than a garden of roses. 
The innocence of her eye is like that of the dove ; 
simplicity and truth dwell in her heart. The kisses 
of her mouth are sweeter than honey; the per- 
fumes of Arabia breathe from her lips. 

Shut not thy bosom to the tenderness of love ; 
the purity of its flame phall ennoble thy heart, 
and soften it to receive the fairest impressions. 



^be iBconomi^ of IHuman Xtfe 37 

Moman 

^^IVE ear, fair daughter of love, to the in- 
Vt^ structions of prudence, and let the precepts 
of truth sink deep in thy heart; so shall the 
charms of thy mind add lustre to the elegance of 
thy form; and thy beauty, like the rose it re- 
sembleth, shall retain its fragrance after its 
bloom is withered. 

In the spring of thy youth, in the morning of 
thy days, when the eyes of men gaze on thee 
with delight, and nature whispereth in thine ear 
the meaning of their looks; ah! hear with cau- 
tion their seducing words, guard well thy heart, 
nor listen to their soft persuasions. 

Remember thou art made man's reasonable 
companion; not the slave of his passion. The 
end of thy being is not to gratify his loose desire, 
but to assist him in the toils of life, to soothe 
with thy tenderness, and recompense his care 
with soft endearments. 

Who is she that winneth the heart of man, 
that subdueth him to love, and reigneth in his 
breast? 

Lo! yonder she walketh in maiden sweet- 
ness, with innocence in her mind and modesty 



38 ^be leconom^ of IHuman %\tc 

on her cheek. Her hand seeketh employments, 
her foot delighteth not in gadding abroad. She 
is clothed with neatness, she is fed with temper- 
ance; humility and meekness are as a crown of 
glory circling her head. On her tongue dwell- 
eth music, the sweetness of honey floweth from 
her lips. Decency is in all her words; in her 
answers are mildness and truth. Submission 
and obedience are the lessons of her life, and 
peace and happiness are her reward. Before 
her steps walketh prudence, and virtue attendeth 
at her right hand. 

Her eye speaketh tenderness and love, but 
discretion with a scepter sitteth on her brow. 
The tongue of the licentious is dumb in her pres- 
ence; the awe of her virtue keepeth him silent. 
When scandal is busy, and the fame of her neigh- 
bor is tossed from tongue to tongue; if charity 
and good nature open not her mouth, the finger 
of silence resteth on her lips. Her breast is the 
mansion of goodness, and therefore she sus- 
pecteth no evil in others. 

Happy were the man that should make her 
his wife; happy the child that shall call her 
Mother. 

She presideth in the house and there is 



ZTbe lEconom^ of Muman Xtfe 39 

peace; she commandeth with judgment and is 
obeyed. She ariseth in the morning, she con- 
sidereth her affairs, and appointeth to every one 
his proper business. The care of her family is 
her whole delight, and to that alone she applieth 
her study ; and elegance with frugality is seen in 
her home. The prudence of her management is 
an honor to her husband, and he heareth her 
praise with a secret delight. 

She instructeth the minds of her children 
with wisdom, and fashioneth their manners from 
the example of her own goodness. The word of 
her mouth is the law of their youth ; the motion 
of her eye commandeth their obedience. She 
speaketh, and her servants fly ; she pointeth, and 
the thing is done : for the law of love is in their 
hearts, and her kindness giveth wings to their 
feet. 

In prosperity she is not elated; in adversity 
she healeth the wounds of fortune with patience. 
The troubles of her husband are alleviated by her 
counsels and isweetened by her endearments : he 
putteth his heart in her bosom and receiveth 
comfort. 

Happy is the man that has made her his 
wife ; happy the child that calleth her Mother. 



^be )£conomi? of IHuman Xife 41 

Ulatural IRelatione 

u 

Husband 

^^ AKE unto thyself a wife and obey the ordi- 
VU nance of God ; take unto thyself a wife and 
become a faithful member of society. But ex- 
amine with care and act not suddenly. On thy 
present choice depends thy future happiness. 

If much of her time is consumed in dress and 
adornments; if she is enamored with her own 
beauty and delighted with her own praise ; if she 
laugheth much and talketh loud; if her foot 
abideth not in her father's house, and her eyes 
with boldness rove on the faces of men: though 
her beauty were as the sun in the firmament of 
heaven, turn thy face from her charms, turn 
thy feet from her paths, and suffer not thy soul 
to be ensnared by the allurements of imagina- 
tion. 

But when thou findest sensibility of heart, 
joined with gentleness of manners; an accom- 
plished mind, with a form pleasing to thy fancy, 
take her home to thy house ; she is worthy to be 
thy friend, thy companion in life, the wife of thy 
bosom. O cherish her as a blessing sent thee 



42 Zhc jeconom^ of IKuman Xlfe 

from Heaven. Let the kindness of thy behavior 
endear thee to her heart. 

She is the mistress of thy house; treat her 
therefore with respect that thy servants may 
obey her. 

Oppose not her inclination without cause. 
She is the partner of thy cares, make her also the 
companion of thy pleasures. 

Reprove her faults with gentleness; exact 
not her obedience with harshness. Trust thy se- 
crets in her breast ; her counsels are sincere, thou 
shalt not be deceived. 

Be faithful to her bed, for she is the mother 
of thy children. 

In pain and sickness, let thy tenderness sooth 
her affliction: a look from thee of pity and love 
will alleviate her grief or mitigate her pain. 
Consider the tenderness of her sex, the delicacy 
of her frame, and be not severe to her weakness, 
but remember thine own imperfections. 



fatber 

CONSIDER, thou who art a parent, the im- 
portance of thy trust. The being thou 
hast produced it is thy duty to support. Upon 



ZTbe leconom^ of IKuman Xife 43 

thee also it dependeth whether the child o£ thy 
bosom shall be a blessing or a curse to thyself; 
an useful or a worthless member to the com- 
munity. 

Prepare him early with instruction, and fill 
his mind with the maxims of truth. Watch the 
bent of his inclination, set him right in his youth, 
and let no evil habit gain strength with his 
years. So shall he rise like a cedar on the moun- 
tains; his head shall be seen above the trees of 
the forest. A wicked son is a reproach to his 
father, but he that doeth right is an honor to 
his gray hairs. The isoil is thine own; let it not 
want cultivation. The seed which thou sowest 
that also shalt thou reap. 

Teach him obedience, and he shall bless thee. 
Teach him modesty, and he shall not be ashamed. 
Teach him gratitude, and he shall receive bene- 
fits. Teach him charity, and he shall gain love. 
Teach him temperance, and he shall have health. 
Teach him prudence, and fortune shall attend 
him. Teach him justice, and he shall be honored 
by the world. Teach him sincerity, and his own 
heart shall not reproach him. Teach him dili- 
gence, and his wealth shall increase. Teach him 
benevolence, and his mind shall be exalted. 



44 ZTbe lEconomi? of IKuman Xife 

Teach him science, and his life shall be useful. 
Teach him religion, and his death shall be happy. 

HHH 

r^OM the creatures of God let man learn 
wisdom, and apply to hirnself the instruc- 
tion they give. 

Go to the desert, my son, observe the young 
stork of the wilderness; let him speak to thy 
heart. He beareth on his wings his aged sire; 
he lodgeth him in safety, and supplieth him with 
food. 

The piety of a child is sweeter than the in- 
cense of Persia, offered to the sun ; yea more de- 
licious than odors wafted from a field of Arabian 
spices by the western gales. 

Be grateful to thy father, for he gave thee 
life; and to thy mother for she sustained thee. 
Hear the words of his mouth, for they are spoken 
for thy good; give ear to his admonition, for it 
proceedeth from love. He hath watched for thy 
welfare, he hath toiled for thy ease; do honor 
therefore to his age, and let not his gray hairs 
be treated with irreverence. 



ZTbe lEconomi? of Buman Xife 45 

Forget not thy helpless infancy, nor the way- 
wardness of thy youth, and indulge the infirmi- 
ties of thy aged parents. Assist and support 
them in the decline of life. 

So shall their hoary heads go down to the 
grave in peace ; and thine own children, in rev- 
erence of thy example, shall repay thy piety 
with filial love. 

IflD 
Brotbere 

-•l^E are the children of one father, provided 
JJ^ for by his care ; and the breast of one moth- 
er hath nourished you. Let the bonds of affec- 
tion, therefore, unite thee with thy brothers, that 
peace and happiness may dwell in thy father's 
house. 

And when ye separate in the world, remem- 
ber the relation that bindeth you to love and 
unity; and prefer not a stranger before thine 
own blood. If thy brother is in adversity, as- 
sist him; if thy sister is in trouble forsake her 
not. So shall the fortunes of thy father contrib- 
ute to the support of his whole race; and his 
care be continued to you all, in your love to each 
other. 



Z\)c lEconomi? of IHuntan Xife 47 

provibence 
n 

mm ant) Hgnorant 

^^ HE gifts of the understanding are the treas- 
\i/ ures of God; and he appointeth to every 
one his portion in what measure seemeth good 
unto himself. 

Hath he endowed thee with wisdom? Hath 
he enlightened thy mind with the knowledge of 
truth? Communicate it to the ignorant for 
their instruction; communicate it to the wise 
for thine own improvement. 

True wisdom is less presuming than folly. 
The wise man doubteth often and changeth his 
mind; the fool is obstinate and doubteth not; 
he knoweth all things but his own ignorance. 

The pride of ignorance is an abomination; 
and to talk much is the essence of folly: never- 
theless it is the part of wisdom to patiently bear 
their impertinence and to pity their absurdity. 
Yet be not puffed up in thine own conceit, 
neither boast of superior understanding; the 
clearest human knowledge is but blindness and 
folly. 

The wise man is conscious of his imperfec- 



48 ^be leconom^ of IHuman Xife 

tions, and is humbled ; he laboreth in vain for his 
own approbation. But the fool peepeth in the 
shallow stream of his own mind, and is pleased 
with the pebbles which he seeth at the bottom : 
he bringeth them up and sheweth them as pearls ; 
and with the applause of his brethren he is de- 
lighted. He boasteth of attainments in things 
that are of no worth; but where it is a shame to 
be ignorant, there he hath no understanding. 
Even in the paths of wisdom he toileth after 
folly; and shame and disappointment are the re- 
ward of his labor. 

But the wise man cultivates his mind with 
knowledge. The improvement of arts is his de- 
light, and their utility to the public crowneth 
him with honor. Nevertheless, the attainment 
of virtue he accounteth as the highest learning; 
and the science of happiness is the study of his 
life. 

IRtcb an^ poor 

<y^ HE man to whom God hath given riches, 
^^ and blessed with a mind to employ them 
aright is peculiarly favored and highly distin- 



^be leconomi? of Muman Xifc 49 

guished. He looketh on his wealth with pleas- 
ure, because it affords him the means to do 
good. 

He protecteth the poor that are injured; he 
suffereth not the mighty to oppress the weak. 
He seeketh out objects of compassion, he in- 
quireth into their wants, he relieveth them with 
judgment, and without ostentation. He assist- 
eth and rewardeth merit; he encourageth in- 
genuity, and liberally promoteth every useful de- 
sign. 

He carrieth on great works, his country is en- 
riched, and the laborer is employed; he formeth 
new schemes and the arts receive improvement. 

He considereth the superfluities of his table 
as belonging to the poor of the neighborhood, 
and he defraudeth them not. The benevolence 
of his mind is not checked by fortune; he re- 
joiceth therefore in riches, and his joy is blame- 
less. 

But woe unto him that heapeth up wealth in 
abundance and rejoiceth alone in the possession 
thereof; that grindeth the face of the poor, and 
considereth not the sweat of their brows! He 
thriveth on oppression without feeling; the ruin 
of his brother disturbeth him not. The tears of 



50 ^be JEconom^ of IHuman Xtfe 

the orphan he drinketh as milk, the cries of the 
widow are music to his ears. His heart is hard- 
ened with the love of wealth; no grief nor dis- 
tress can make an impression on it. 

But the curse of iniquity pursueth him: he 
liveth in continual fear. The anxiety of his mind 
and the rapacious desires of his soul take ven- 
geance upon him for the calamities he hath 
brought upon others. O what are the miseries 
of poverty in comparison with the gnawings of 
this man's heart! 

Let the poor man comfort himself, yea, let 
him rejoice; for he hath many reasons. He sit- 
teth down to his morsel in peace ; his table is not 
crowded with flatterers and devourers. He is 
not embarrassed with a train of dependents, nor 
teased with the clamor of solicitation. The 
bread that he eateth, is it not sweet to his 
taste? The water he drinketh, is it not pleasant 
to his thirst? Yea, far more delicious than the 
richest draughts of the luxurious. 

His labor preserveth his health and procureth 
him repose, to which the downy bed of sloth is 
a stranger. He limiteth his desires with humil- 
ity, and the calm of contentment is sweeter to his 
soul than all the acquirements of wealth and 
grandeur. 



ZTbe lEconomi? of Human Xtfe 51 

Let not the rich, therefore, presume on his 
riches, nor the poor, in his poverty, yield to de- 
spondence ; for the providence of God dispenseth 
happiness to them both. 

nirir 
flilaetere an^ Servants 

♦ggi^EPINE not, O man! at the state of servi- 
IIV tude; it is the appointment of God, and 
hath many advantages; it removeth thee from 
the cares and solicitudes of life. 

The honor of a servant is his fidelity: his 
highest virtues are submission and obedience. 
Be patient therefore under the reproofs of thy 
master; and when he rebuketh thee, answer not 
again. The silence of thy resignation shall not 
be forgotten. 

Be studious of his interests, be diligent of his 
affairs, and faithful to the trust which he reposeth 
in thee. Thy time and thy labor belong unto 
him. Defraud him not of them, for he payeth 
thee for them. 

And thou who art a master, be just to thy 
servant, if thou expectest from him fidelity. Be 
reasonable in thy commands, if thou expectest a 
ready obedience. The spirit of a man is in him; 



52 ZTbe leconomi? of IHuman Xife 

severity and rigor may create fear, but can never 
command love. Mix kindness with reproof, and 
reason with authority; so shall thy admonitions 
take place in his heart, and his duty shall become 
his pleasure. He shall serve thee faithfully from 
the motive of gratitude ; he shall obey thee cheer- 
fully from the principle of love ; and fail not thou, 
in return, to give his diligence and fidelity their 
proper reward. 

w 

flnagtstrates anb Subjecte 

®Thou, the favorite of Heaven, whom the 
sons of men, thy equals, have agreed to 
raise to sovereign power, and set as a ruler over 
themselves; consider the ends and importance 
of their trust, far more than the dignity and 
height of thy station. 

Thou art clothed in purple and seated on a 
throne ; the crown of majesty investeth thy tem- 
ples, the sceptre of power is placed in thy hand. 
But not for thyself were these ensigns given ; not 
meant for thine own, but the good of thy king- 
dom. 

The glory of a king is the welfare of his peo- 
ple. His power and dominion resteth on the 



Zhc J6cono\n^ of IKuman Xife 53 

hearts of his subjects. The mind of a great 
prince is exalted with the grandeur of his sit- 
uation. He resolveth high things, and searcheth 
for business worthy of his power. He calleth to- 
gether the wise men of his kingdom, he consult- 
eth with them freely, and heareth the opinions 
of all. 

He looketh among his people with discern- 
ment, he discovereth the abilities of men, and 
employeth them according to their merits. His 
magistrates are just, his ministers are wise, and 
the favorite of his bosom deceiveth him not. 

He smileth on the arts, and they flourish; 
the sciences improve beneath the culture of his 
hand. 

With the learned and ingenious he delighteth 
himself, he kindleth in their breasts emulation, 
and the glory of his kingdom is exalted by their 
kbors. 

The spirit of the merchant who extendeth his 
commerce, the skill of the farmer who enricheth 
his lands, the ingenuity of the artist, the improve- 
ments of the scholar ; all these he honoreth with 
his favor, or rewardeth with his bounty. 

He planteth new colonies, he buildeth strong 
ships, he openeth rivers for navigation, he 



54 ZTbe leconom^ of IKuman Xtfe 

f ormeth harbors for safety ; his people abound in 
riches, and the strength of his kingdom in- 
creaseth. He frameth his statutes with equity 
and wisdom. His subjects enjoy the fruits of 
their labor in security; and their happiness con- 
sists in the observance of the law. 

He foundeth his judgments on the principles 
of mercy ; but in the punishment of offenders he 
is strict and impartial. His ears are open to the 
complaints of his subjects; he restraineth the 
hands of their oppressors, and delivereth them 
from their tyranny. 

His people therefore look up to him as a 
father, with reverence and love; they consider 
him the guardian of all they enjoy. Their af- 
fection for him begetteth in his breast a love for 
the public ; the security of their happiness is the 
object of his care. No murmurs against him 
arise in their hearts ; the machinations of his en- 
emies endanger not his state. 

His subjects are faithful and firm in his cause ; 
they stand in his defense as a wall of brass; the 
army of a tyrant flieth before them as chaff be- 
fore the wind. Security and peace bless the 
homes of his people, and glory and strength en- 
circle his throne forever. 



Z\)c JBconom^ of IHuman Xtfe 55 

Social Buties 
n 

Benevolence 

MHEN thou considerest thy wants, when 
thou beholdest thy imperfections, ac- 
knowledge His goodness, O son of humanity! 
who honored thee with reason, endowed thee 
with speech, and placed thee in society to receive 
and confer reciprocal helps and mutual obliga- 
tions. 

Thy food, thy clothing, thy convenience of 
habitation ; thy protection from the injuries, thy 
enjoyments of the comfort and the pleasures of 
life: all these thou owest to the assistance of 
others, and could not enjoy but in the bonds of 
society. It is thy duty, therefore, to be a friend 
of mankind, as it is to thy interest that man 
should be friendly to thee. 

As the rose breatheth sweetness from its own 
nature, so the heart of a benevolent man pro- 
duceth good works. He enjoyeth the ease and 
tranquility of his own breast, and rejoiceth in 
the happiness and prosperity of his neighbor. He 
openeth not his ear unto slander ; the faults and 
the failings of men give pain to his heart. 



56 ^be Economic of IHuman Xtfe 

His desire is to do good, and he searcheth 
out the occasions thereof; in removing the op- 
pression of another he relieveth himself. From 
the largeness of his mind he comprehendeth in 
his wishes the happiness of all men ; and from the 
generosity of his heart, he endeavoreth to pro- 
mote it. 

J. 

3u0ttce 

<^^HE peace of society dependeth on justice; 
\^ the happiness of individuals, on the safe en- 
joyment of all their possessions. 

Keep the desires of thy heart, therefore, with- 
in the bounds of moderation ; let the hand of jus- 
tice lead them aright. Cast not an evil eye on 
the goods of thy neighbor; let whatever is his 
property be sacred from thy touch. Let no 
temptation allure thee, nor any provocation ex- 
cite thee to lift up thy hand to the hazard of his 
life. 

Defame not his character ; bear no false wit- 
ness against him. Corrupt not his servant to 
cheat or forsake him ; and the wife of his bosom, 
O tempt not to sin! It will be a grief to his 



Zhc JBconom^ of Human Xtfe 57 

heart which thou canst not relieve ; an injury to 
his life which no reparation can atone. 

In thy dealings with men, be impartial and 
just; and do unto them as thou wouldst they 
should do unto thee. Be faithful to thy trust, 
and deceive not the man who relieth upon thee. 
Be assured that it is less evil in the sight of God 
to steal than to betray. 

Oppress not the poor, and defraud not of his 
hire the laboring man. When thou sellest for 
gain, hear the ^A^hisperings of conscience, and 
be satisfied with moderation; nor from the ig- 
norance of the buyer take any advantage. 

Pay the debts which thou owest ; for he who 
gave thee credit relied upon thy honor; and to 
withhold from him his due is both mean and un- 
just. 

Finally, O son of society ! examine thy heart, 
call memory to thy aid, and if in any of these 
things thou findest thou hast transgressed, take 
sorrow and shame to thyself, and make speedy 
reparation to the utmost of thy power. 



58 TLbc leconomp of IHuman Xtfe j 

mm 

Cbartt^ 

♦fl^APPY is the man who hath sown in his '' 
11^ heart the seeds of benevolence; the pro- j 
duce thereof shall be charity and love. From the ■ 
fountain of his heart shall rise rivers of good- : 
ness, and the streams shall flow for the benefit j 
of mankind. He assisteth the poor in their j 
trouble ; he rejoiceth in furthering the prosperity i 
of all men. i 

He censureth not his neighbor, he believeth j 
not the tales of envy and malevolence, neither I 
repeateth he their slanders. He forgiveth the • 
injuries of men, he wipeth them from his remem- 
brance ; revenge and malice have no place in his 
heart. For evil he returneth not evil; he hateth 
not even his enemies, but requiteth their injus- 
tice with friendly admonition. 

The griefs and anxieties of men excite his 
compassion; he endeavoreth to alleviate the 
weight of their misfortunes, and the pleasure of 
success rewardeth his labor. He calmeth the 
fury, he healeth the quarrels of angry men, and 
preventeth the mischiefs of strife and animosity. 
He promoteth in his neighborhood peace and 



^be leconom^ of IHuman Xtfe 59 

good-will, and his name is repeated with praise 
and benedictions. 

TO 

(5ratttu^e 

HS the branches of a tree return their sap to 
the root from whence it arose; as a river 
poureth its streams to sea, whence its spring was 
supplied ; so the heart of a grateful man delight- 
eth in returning a benefit received. He acknowl- 
edgeth his obligation with cheerfulness; he 
looketh on his benefactor with love and esteem, 
and if to return it be not in his power, he nour- 
isheth the memory of it in his breast with kind- 
ness, he forgetteth it not all the days of his life. 

The hand of the generous man is like the 
clouds of heaven, which drop upon the earth 
fruits, herbage and flowers : but the heart of the 
ungrateful is like a desert of sand, which swal- 
loweth with greediness the showers that fall and 
burieth them in its bosom and produceth noth- 
ing. 

Envy not thy benefactor, neither strive to 
conceal the benefit he hath conferred : for though 
to oblige is better than to be obliged, though the 
act of generosity commandeth admiration; yet 



60 ITbe jeconomi? Of IHuman Xtte i 

the humility of gratitude toucheth the heart, and i 

iu amiable in the sight both of God and man. ^ 

But receive not favor from the hand of the i 

proud; to the selfish and avaricious have no ob- | 
ligation: the vanity of pride shall expose thee 

to shame, and the greediness of avarice shall j 

never be satisfied. ] 

^ i 

ID I 

Sincerity | 

®Thou who art enamored with the beauties • 

of Truth, and hast fixed thy heart on the j 
simplicity of her charms, hold fast thy fidelity 
unto her, and forsake her not; the constancy of 

thy virtue shall crown thee with honor. i 

The tongue of the sincere is rooted in his \ 

heart; hypocrisy and deceit have no place in his | 

words. He blusheth at falsehood and is con- ] 
founded; but in speaking the truth he hath a 

steady eye. He supporteth as a man the dignity ! 

of his character; to the arts of hypocrisy he , 

scorneth to stoop. He is consistent with him- J 

self; he is never embarrassed; he hath courage ] 

enough for truth, but to lie he is afraid. He is J 

far above the meanness of dissimulation; the J 

words of his mouth are the thoughts of his heart, i 



ZTbe leconomi? of Human Titfe 61 

Yet with prudence and caution he openeth 
his lips; he studieth what is right, and speaketh 
with discretion. He adviseth with friendship; 
he reproveth with freedom; and whatsoever he 
promiseth shall surely be performed. 

But the heart of the hypocrite is hid in his 
breast ; he maketh his words in the semblance of 
truth, while the business of his life is only to de- 
ceive. He laugheth in sorrow, he weepeth in 
joy; and the words of his mouth have no inter- 
pretation. He worketh in the dark as a mole, 
and fancieth he is safe; but he blundereth into 
the light and is betrayed and exposed with his 
dirt on his head. He passeth his days in perpet- 
ual constraint; his tongue and his heart are for- 
ever at variance. He laboreth for the character 
of a righteous man; and huggeth himself in the 
thought of his cunning. O fool, fool! the pains 
which thou takest to hide what thou art are 
more than would make thee what thou wouldst 
seem; and the children of vv'isdom shall mock at 
thy cunning when, in the midst of security, thy 
disguise is stripped off, and the finger of derision 
shall point thee to scorn. 



Zbe jEconom? of IHunian Xife 63 



IReligion 

/^^ HERE is but one God, the author, the crea- 
VU tor, the governor of the world; almighty, 
eternal and incomprehensible. 

The sun is not God, though his noblest im- 
age. He enlighteneth the world with his bright- 
ness, his warmth giveth life to the products of 
the earth : admire him as the creature, the instru- 
ment of God ; but worship him not. 

To the One who is supreme, most wise and 
beneficent, and to him alone, belong worship, 
adoration, thanksgiving and praise. Who hath 
stretched forth the heavens with his hand, who 
hath described with his finger the courses of the 
stars. Who setteth bounds to the ocean that it 
cannot pass; and saith unto the stormy winds, 
"Be still." Who shaketh the earth, and the na- 
tions tremble ; who darteth his lightning, and the 
wicked are dismayed. Who calleth forth worlds 
by the word of his mouth ; who smiteth with his 
arm, and they sink into nothing. 

"O reverence the majesty of the Omnipotent ; 
and tempt not his anger, lest thou be destroyed !" 

The providence of God is over all his works ; 
he ruleth and directeth with infinite wisdom. He 



64 Hhc lEconomi? of IHuman Xife 

hath instituted laws for the government of the 
world; he hath wonderfully varied them in all 
beings; and each by his nature conformeth to 
his will. In the depth of his mind he revolveth 
all knowledge ; the secrets of futurity lie open be- 
fore him. The thoughts of thy heart are naked 
to his view; he knoweth thy determinations be- 
fore they are made. With respect to his pres- 
cience, there is nothing contingent ; with respect 
to his providence, there is nothing accidental. 
Wonderful he is in all his ways ; his counsels are 
inscrutable; the manner of his knowledge tran- 
scendeth thy conception. 

"Pay therefore to his wisdom all honor and 
veneration ; and bow down thyself in humble and 
submissive obedience to his supreme direction." 

The Lord is gracious and beneficent ; he hath 
created the world in mercy and love. His good- 
ness is conspicuous in all his works; he is the 
fountain of excellence, the centre of perfection. 
The creatures of his hand declare his goodness, 
and all their enjoyments speak his praise; he 
clotheth them with beauty, he supporteth them 
with food, he preserveth them with pleasure 
from generation to generation. If we lift up our 
eyes to the heavens, his glory shineth forth; if 



^be leconomi^ of Muman Xtfe 65 

we cast them down upon the earth, it is full of 
his goodness : the hills and the valleys rejoice and 
sing ; fields, rivers and woods resound his praise. 

But thee, O man ! he hath distinguished with 
peculiar favor; and exalted thy station above all 
creatures. He hath endowed thee with reason 
to maintain thy dominion; he hath fitted thee 
v/ith language, to improve thy society; and ex- 
alted thy mind with the powers of meditation 
to contemplate and adore his inimitable perfec- 
tions. And in the laws he hath ordained as the 
rule of thy life, so kindly hath he suited thy duty 
to thy nature, that obedience to his precepts is 
happiness to thyself. 

"O praise his goodness with songs of thanks- 
giving, and meditate in silence on the wonders 
of his love : let thy heart overflow with gratitude 
and acknowledgment, let the language of thy 
lips speak praise and adoration, let the actions 
of thy life show thy love to his law." 

The Lord is just and righteous, and will 
judge the earth with equity and truth. Hath he 
established his laws in goodness and mercy, and 
shall he not punish the transgressors thereof? 

O think not, bold man! because thy punish- 
ment is delayed, that the arm of the Lord is 



66 ^be leconomi? of IHuman Xtfe 

weakened; neither flatter thyself with hopes 
that he winketh at thy doings. 

His eye pierceth the secrets of every heart 
and he remembereth them forever : he respecteth 
not the persons or the stations of men. The high 
and the low, the rich and the poor, the wise and 
the ignorant, when the soul hath shaken off the 
cumbrous shackles of this mortal life, shall 
equally receive from the sentence of God a just 
and everlasting retribution, according to their 
works. Then shall the wicked tremble and be 
afraid; but the heart of the righteous shall re- 
joice in his judgments. 

"O fear the Lord therefore, all the days of 
thy life and walk in the paths which he hath 
opened before thee. Let prudence admonish 
thee, let temperance restrain thee, let justice 
guide thy hand, benevolence warm thy heart, 
and gratitude to heaven inspire thee with devo- 
tion. 

These shall give thee happiness in thy pres- 
ent state, and bring thee to the mansions of 
eternal felicity in the paradise of God." 



PART II 



^be jEconom^ of Human Xlfe 69 

flllan in (Beneral 

^be Muman Structure 

MEAK and ignorant as thou art, O man! 
humble as thou oughtest to be, O child 
of the dust! Wouldst thou raise thy thoughts 
to infinite wisdom? Wouldst thou see Omnipo- 
tence displayed before thee ? Contemplate thine 
own frame. Fearfully and wonderfully art thou 
made: praise therefore thy Creator with awe, 
and rejoice before him with reverence. 

Wherefore of all creatures art thou only erect 
but that thou shouldst behold his works ! Where- 
fore art thou to behold, but that thou mayst ad- 
mire them ! Wherefore to admire but that thou 
mayst adore their and thy creator. 

Wherefore is consciousness reposed in thee 
alone; and whence is it derived to thee? It is 
not in flesh to think ; it is not in bones to reason. 
The lion knoweth not that worms shall eat him ; 
the ox perceiveth not that he is fed for the 
slaughter. 

Something is added to thee unlike to what 
thou seest: something informs thy clay, higher 
than all that is the object of thy senses. Behold, 



70 ^be leconomi^ of IHuman Xtfe 

What is it? Thy body remaineth perfect after 
it is fled; therefore it is no part of it. It is im- 
material, therefore it is eternal. It is free to act, 
therefore it is accountable for its actions. 

Knoweth the ass the use of food because his 
teeth mow down the herbage? Or standeth the 
crocodile erect, although his backbone is as 
straight as thine? God formed thee as he had 
formed these; after them all wert thou created; 
superiority and command were given thee over 
all, and of his own breath did he communicate 
to thee thy principle of knowledge. 

Know thyself then the pride of his creation, 
the link uniting divinity and matter; behold a 
part of God himself within thee : remember thine 
own dignity, nor dare descend to evil or to 
meanness. 

^be IHec of Senses 

^fCl OAST not of thy body because it was first 
%lt^ formed; nor of thy brain because therein 
thy soul resideth. Is not the master of the house 
more honorable than its walls? 

The ground must be prepared before com 



^be Economic of Muman Xtfe 71 

can be planted. The potter must build his fur- 
nace before he can make his porcelain. 

As the breath of heaven saith unto the wa- 
ters of the deep, "This way shall thy billows roll, 
and no other ;" so let thy spirit, O man, actuate 
and direct thy flesh ; so let it repress its wildness. 
Thy soul is the monarch of thy frame; suffer 
not its subjects to rebel against it. 

As the ocean giveth rise to springs, whose 
waters return again into its bosom through the 
rivers, so runneth thy life from the heart out- 
wards, and so returneth it unto its place again. 
Do not both retain their course forever? Be- 
hold, the same God ordained them. 

Is not thy nose the channel to perfumes ? Thy 
mouth the path to delicacies? Yet know thou 
that perfumes long smelt become offensive, and 
delicacies destroy the appetite they flatter. 

Are not thine eyes the sentinels that watch 
for thee ? Yet how often are they unable to dis- 
tinguish truth from error. 

Keep thy soul in moderation, teach thy spirit 
to be attentive to its good; so shall these, its 
ministers, be always to thee conveyances of 
truth. 

Thine hand, is it not a miracle? Is there in 



72 ZTbe leconomi? of IHuman Xlfe 

the creation aught like unto it? Wherefore was 
it given thee but that thou mightst stretch it out 
to the assistance of thy brother? 

Why of all living things art thou alone capa- 
ble of blushing? The world shall read thy shame 
upon thy face; therefore do nothing shameful. 
Fear and dismay, why rob they thy countenance 
of its ruddy splendor? Avoid guilt and thou shalt 
know that fear is beneath thee, that dismay is 
manly. 

Thou, man, alone canst speak! Wonder at 
thy glorious prerogative; and pay to him who 
gave it thee a rational and welcome praise, teach- 
ing thy children wisdom and piety. 

m 

Z\)e Ibuman Soul 

^^ HE blessings, O man ! of thy external part 
V^ are health, vigor and proportion. The 
greatest of these is health. What health is to 
the body, even that is honesty to the soul. 

That thou hast a soul, is of all knowledge 
the most certain, of all the truths the most plain 
unto thee. Be meek, be grateful for it. Seek 
not to know it perfectly ; it is inscrutable. Think- 



Ibe leconomi^ of Human Xlfe 73 

ing, understanding, reasoning, willing: call not 
these the soul ! They are its actions, but they are 
not its essence. 

Raise it not too high, that thou be not de- 
spised. Be not thou like unto those who fall by 
climbing, neither debase it to the sense o£ brutes ; 
nor be thou like unto the horse- and the mule, 
in whom there is no understanding. Search it 
by its faculties; know it by its virtues. They 
are more in number than the hairs of thy head ; 
the stars of heaven are not to be counted with 
them. 

Think not with Arabia that one soul is di- 
vided among all men ; neither believe thou with 
the sons of Egypt that every man hath many: 
Know that as thy heart, so also thy soul is one. 

Doth not the sun harden the clay? Doth it 
not also soften the wax? As it is one sun that 
worketh both, even so it is one soul that willeth 
contraries. As the moon retaineth her nature 
though darkness spread itself before her face as 
a curtain, so the soul remaineth perfect even in 
the bosom of a fool. 

She is immortal; she is unchangeable; she is 
alike in all. Health calleth her forth to shew 
her loveliness and application anointeth her 



74 ^be leconomi^ of IHuinan Xtfe i 

with the oil of wisdom. Although she shall live * 
after thee, think not she was bom before thee; 

she was concreated with thy flesh, and formed ; 

with thy brain. Justice could not give her to , 
thee exalted by virtues, nor mercy deliver her 

to thee deformed by vices. ! 

Suppose not death can shield thee from ex- ! 
amination; think not corruption can hide thee 

from inquiry. He who formed thee of thou \ 

knowest not what, can he not raise thee from j 

thou knowest not what again? j 

Perceiveth not the cock the hour of midnight? ! 

Exalteth he not his voice to tell thee it is morn- ^ 

ing? And flieth not the wounded goat unto the ' 

herb that healeth him? Yet, when these die, • 

their spirits return to the dust : thine alone sur- \ 

viveth. Envy not these their senses, because J 

quicker than thine own. Learn that the ad van- •{ 
tage lieth not in possessing good things, but in 

the knowing to use them. :{ 

Hadst thou the ear of the stag, or were thine • 

eye as strong and piercing as the eagle's; didst 1 

thou equal the hound in smell, or could the ape v 
resign to thee his taste, or the tortoise her feel- 
ing; yet without reason what would they avail 
thee? Perish not all these like their kindred? 



ZTbe lEconom? of IHuman Xife 75 

Hath any one of them the gift of speech? Can 
any say unto thee, "Therefore did I so?" 

The lips of the wise are as the doors of the 
cabinet; no sooner are they opened, but treas- 
ures are poured out before thee. Like unto 
tiees of gold arranged in beds of silver are wise 
sentences uttered in due season. 

Canst thou think too greatly of thy soul? Or 
can too much be said in its praise? It is the 
image of Him who gave it. Remember thou its 
dignity for ever; forget not how great a talent 
is committed to thy charge. 

Whatever may do good, may also do harm. 
Beware that thou direct its course to virtue. 
Think not that thou canst lose her in the crowd ; 
suppose not that thou canst bury her in thy 
closet. Action is her delight, and she will not 
be withheld from it. Her motion is perpetual; 
her attempts are universal; her agility is not to 
be suppressed. Is it the uttermost parts of the 
earth? She will have it. Is it beyond the region 
of the stars? Yet will her eye discover it. 

Inquiry is her delight. As one who travers- 
eth the burning sands in search of water, so is 
the soul that thirsteth after knowledge. Guard 
her. for she is rash; restrain her, for she is ir- 



76 Ebe jeconomi^ of IHuman Xtfe 

regular; correct her for she is unruly; more sup- 
ple is she than water, more flexible than wax, 
more yielding than air. Is there ought then that 
can bind her? 

As a sword in the hand of a madman, even so 
is the soul to him who lacketh discretion. The 
end of her search is truth ; her means to discover 
it are reason and experience. But are not these 
weak, uncertain and fallacious? How then shall 
she attain unto it? 

General opinion is no proof of truth; for the 
generality of men are ignorant. 

Perception of thyself, the knowledge of him 
who created thee, the sense of the worship thou 
owest unto him; are not these plain before thy 
face? And, behold! What is there more that 
man needeth to know? 

iriD 
^be insee ofXife 

HS the eye of morning to the lark, as the 
shade of evening to the owl, as honey to 
the bee, or as the carcass to the vulture; even 
such is life to the heart of man. Though bright, 
it dazzleth not; though obscure, it displeaseth 



ZTbc jeconomi^ of Buman %\tc 77 

not; though sweet, it cloyeth not; though cor- 
rupt, it forbiddeth not : yet who is he that know- 
eth its true value? 

Learn to esteem life aright, then art thou 
near the pinnacle of wisdom. Think not with 
the fool that nothing is more valuable; nor be- 
lieve with the pretended wise, that thou ought- 
est to condemn it. Love it not for thyself, but 
for the good it may be of to others. 

Gold cannot buy it for thee, neither can mines 
of diamonds purchase back the moment thou 
hast now lost of it. Therefore, employ the suc- 
ceeding ones in virtues. Say not that it were 
best not to have been born; or if bom, that it 
had been best to die early ; neither dare thou to 
ask of thy creator, Where had been the evil had 
I not existed ? Good is in thy power ; the want of 
good is evil; and if thy question be just, lo! it 
condemneth thee. 

Would the fish swallow the bait if he knew 
the hook was hid therein? Would the lion en- 
ter the toils if he saw they were prepared for 
him? So neither were the soul to perish with the 
clay, would man wish to live; neither would a 
merciful God have created him. Know then, 
that thou shalt live afterward. 



78 ZTbe lEconomi? of IKuinan Xtfe 

As the bird enclosed in the cage before he 
seeth it, yet teareth not his flesh against its 
sides; so neither labor thou vainly to run from 
the state thou art in; but know it is allotted 
thee and be content with it. 

Though its ways are uneven, yet are they not 
all painful. Accommodate thyself to all; and 
where there is least appearance of evil, suspect 
the greatest danger. When thy bed is straw, 
thou sleepest in security ; but when thou stretch- 
est thyself on roses, beware of the thorns. 

A good death is better, than an evil life : strive 
to live therefore as long as thou oughtest, not 
as long as thou canst. While thy life to others 
is worth more than thy death, it is thy duty to 
preserve it. 

Complain not with the fool of the shortness 
of thy time. Remember that with thy days thy 
cares are shortened. Take from the period of 
thy life the useless parts of it, and what remain- 
eth? Take off the time of thine infancy, the 
second infancy of age, thy sleep, thy thoughtless 
hours, thy days of sickness, and even at the full- 
ness of years, how few seasons hast thou truly 
numbered! He who gave thee life as a bless- 
ing, shortened it to make it more so. To what 



Zbc leconomi? of Human Xife 79 

end would longer life have served thee? Wishest 
thou to have had an opportunity of more vices? 
As to the good, will not he who shortened thy 
span, be satisfied with the fruits of it? 

To what end, O child of isorrow! wouldst 
thou live longer? To breathe, to eat, to see the 
world? All this thou hast done often already. 
Too frequent repetition, is it not monotonous? 
Or is it not superfluous ? Wouldst thou improve 
thy wisdom and virtue? Alas! what are thou 
to know? Or who is it that shall teach thee? 
Badly thou employest the little thou hast; dare 
not therefore to complain that more is not given 
thee. 

Repine not at the want of knowledge ; it must 
perish with thee in the grave. Be honest here, 
and thou shalt be wise hereafter. Say not unto 
the crow, "Why numberest thou seven times the 
age of thy lord?" Or to the fawn, "Why are thine 
eyes to see my offspring to an hundred genera- 
tions?" Are these to be compared with thee in 
the abuse of life? Are they riotous? Are they 
cruel? Are they ungrateful? Learn from them 
rather that innocence of life and simplicity of 
manners are the paths to a good old age. Know- 
est thou to employ life better than these? Then 
less of it may suffice thee. 



80 ^be jeconomi? of IKuman OLife 

Man who dares enslave the world when he 
knows he can enjoy his tyranny but a moment, 
what would he not aim at if he were immortal? 
Enough thou hast of life, but thou regardest not : 
thou art not in want of it, O man ! but thou art 
prodigal; thou throwest it lightly away, as if 
thou hadst more than enough; and yet thou re- 
pinest that it is not gathered again unto thee. 
Know that it is not abundance which maketh 
rich, but economy. 

The wise continueth to live from his first 
period ; the fool is always beginning. Labor not 
after riches first, and think thou afterwards wilt 
enjoy them. He who neglecteth the present mo- 
ment, throweth away all that he hath. As the 
arrow passeth through the heart, while the war- 
rior knew not that it was coming; so shall his 
life be taken away before he knoweth that he 
hath it. 

What then is life, that man should desire it? 
What is breathing that he should covet it? Is 
it not a scene of delusion, a series of misadven- 
tures, a pursuit of evils linked on all sides to- 
gether? In the beginning it is ignorance, pain 
is in its middle, and its end is sorrow. As one 
wave pusheth on another, till both are involved 



ZTbe leconomi? of IHuman Xtfc 81 

in that behind them, even so succeedeth evil to 
evil in the life of man ; the greater and the pres- 
ent swallow up the lesser and the past. Our 
terrors are real evils; our expectations look for- 
ward into improbabilities. Fools to dread as 
mortals, and to desire as if immortal! 

What part of life is it that we would wish to 
remain with us? Is it youth? Can we be in 
love with outrage, licentiousness and temerity? 
Is it age ? Then are we fond of infirmities. 

It is said that gray hairs are revered, and in 
length of days is honor. Virtue can add rever- 
ence to the bloom of youth; and without it age 
plants more wrinkles in the soul than on the 
forehead. Is age respected because it hateth 
riot? What justice is in this, when it is not age 
that despiseth pleasure, but pleasure that de- 
spiseth age? Be virtuous while thou art young, 
so shall thine age be honored. 



^be lEconomip of IHuman %xU 83 

Muman Unfirmitie^ 

IDantti^ 

C| NCONSTANCY is powerful in the heart of 
H man; intemperance swayeth it whither it 
will; despair engrosseth much of it; and fear 
proclaimeth, Behold I sit unrivalled therein. But 
vanity is beyond them all. 

Weep not therefore at the calamities of the 
human state ; rather laugh at its follies. To the 
man addicted to vanity, life is but the shadow of 
a dream. The hero, the most renowned of hu- 
man characters, what is he but the bubble of his 
own weakness? The public is unstable and un- 
grateful ; why should the man of wisdom endan- 
ger himself for fools? 

The man who neglecteth his present concerns 
to plan how he will behave when greater, feed- 
eth himself with wind, while his bread is eaten 
by another. Act as becometh thee in thy pres- 
ent station, and in more exalted ones thy face 
shall not be ashamed. 

What blindeth the eye or what hideth the 
heart of a man from himself like vanity? Lo! 
when thou seest not thyself, then others discover 



84 ^be lEconomi^ of IHuman %itc 

thee most plainly. As the tulip is gaudy with- 
out smell, conspicuous without use; so is the 
man who setteth himself up on high, and hath 
not merit. The heart of the vain is troubled 
while he seemeth content; his cares are greater 
than his pleasures. His solicitude cannot rest 
with his bones ; the grave is not deep enough to 
hide it : he extendeth his thoughts beyond his be- 
ing; he bespeaketh praise to be paid when he is 
gone: but whosoever promiseth it, deceiveth 
him. As the man who engageth his wife to wid- 
owhood, that she disturb not his soul; so is he 
who expecteth that praise shall reach his ears 
beneath the earth, or cherish his heart in his 
shroud. 

Do well while thou livest, but regard not 
what is said of it. Content thyself with deserv- 
ing praise, and thy posterity shall rejoice in 
hearing it. As the butterfly who seeth not her 
own colors, as the jessamine which feeleth not 
the scent it casteth around it ; so is the man that 
appeareth gay, and biddeth others to take note 
of it. "To what purpose," saith he, "is my ves- 
ture of gold, to what end are my tables filled with 
dainties, if no eye gaze upon them?" Give thy 
raiment to the naked; so shalt thou be praised, 
and feel that thou deservest it. 



Zhc leconomi? of IHuman Xife 85 

Why bestowest thou on every man the flat- 
tery of unmeaning words ? Thou knowest when 
returned thee, thou regardest it not. He know- 
eth he lieth unto thee ; yet he knoweth thou wilt 
thank him for it. Speak in sincerity and thou 
shalt hear with instruction. The vain delight- 
eth to speak of himself, but he seeth not that 
others like not to hear him. If he has done any- 
thing worthy of praise his joy is to proclaim it, 
his pride is to hear it reported. The desire of 
such a man defeateth itself. Men say, "Behold, 
he hath done it; but mark how proud he is!" 

The heart of man cannot attend at once too 
many things. He who fixeth his soul on show, 
loseth reality. He pursueth bubbles which 
break in their flight, while he treadeth to earth 
what would do him honor. 

m 

Uncomtmc^ 

mATURE urgeth thee to inconstancy, O 
man! therefore guard thyself at all times 
against it. Thou art from infancy various and 
wavering. Those who gave thee a body fur- 
nished it with weakness; but he who gave thee 



86 ITbe lEconomip Of IHuman Xlfe i 

a soul, armed thee with resolution. Employ it \ 

and thou art wise; be wise and thou art happy. ! 

Let him who doeth well beware how he ] 

boasteth of it ; for rarely is it of his own will. Is • 

it not the event of an impulse from without, bom ; 

of uncertainty, enforced by accident, dependent ■ 

on something else? To these then, and to acci- ; 

dent, is due the praise. i 

Beware of irresolution in the intent of thy ac- | 
tions, beware of inability in the execution; so 

shalt thou triumph over two great failings of thy \ 

nature. i 

The inconstant feeleth that he changeth, but I 
he knoweth not why; he seeth that he escapeth j 
from himself but he perceiveth not how. Be i 
thou incapable of change in that which is right, ,< 
and men will rely upon thee. Establish for thy- 
self principles of action; and see that thou ever i 
act according to them. First know that thy j 
principles are just, and then be thou inflexible | 
in the paths of them. So shall thy passions have 
no rule over thee ; so shall thy constancy insure j 
unto thee the good thou possessest, and drive j 
from thy door misfortune. Anxiety and misfor- : 
tune shall be strangers to thy gates. j 

Suspect not evil in any one until thou seest J 



ITbe iSconomi? of Muman Xife 87 

it; when thou seest it forget it not. Whoso 
hath been an enemy cannot be a friend ; for man 
mendeth not of his faults. How should his ac- 
tion be right who hath no rule of life ? Nothing 
can be just which proceedeth not from reason. 

The inconstant hath no peace in his soul; his 
life is unequal; his motions are irregular; his 
soul changeth with the weather. Today he 
loveth thee, tomorrow thou art detested by him : 
and why? Himself knoweth not wherefore he 
loved, or wherefore he now hateth. Today he 
is the tyrant, tomorrow thy servant is less hum- 
ble: and why? He who is arrogant without 
power, will be servile where there is no subjec- 
tion. Today he is profuse, tomorrow he is penu- 
rious. Thus it is with him who knoweth not 
moderation. 

Who shall say that the chameleon is black, 
when the moment after, the verdure of the grass 
overspreadeth him? Who shall say of the in- 
constant, "He is joyful," when his next breath 
shall be spent in sighing? What is the life of 
such a man but the phantom of a dream? In the 
morning he riseth happy, at noon he is on the 
rack; this hour he is a god, the next below a 
worm; one moment he laugheth, the next he 
weepeth ; he now willeth, in an instant he willeth 
not, and in another he knoweth not whether he 
willeth or no. 



88 ^be lEconomi? of Muman Xife 

Yet neither ease or pain have fixed them- 
selves on him: neither is he waxed greater or i 
become less; neither hath he had cause for i 
laughter or reason for his sorrow : therefore shall ; 
none of them abide with him. The happiness of ; 
the inconstant is as a palace built on the surface j 
of the sand; the blowing of the wind carrieth ^ 
away its foundation: what wonder then that it i 
falleth? i 

But what exalted form is this, that hither- 1 

ward directs its even, its uninterrupted course, \ 

whose foot is on the earth, whose head above v 

the clouds ? On his brow sitteth majesty ; steadi- | 

ness is in his bearing, and in his heart reigneth j 

tranquility. Though obstacles appear in the 1 

way, he deigneth not to look down upon them; i 

though heaven and earth oppose his passage, i 

he proceedeth. The mountains sink beneath his ] 

tread. The tiger throweth himself across his i 

way in vain; the spots of the leopard glow -^ 

against him unregarded. He marcheth through | 

the embattled legions; with his hand he putteth ^ 

aside the terrors of death. Storms roar against j 

his shoulders, but are not able to shake them; 1 

the thunder bursteth over his head in vain; the ; 

lightning serveth but to show the glories of his I 

countenance. \ 



^be leconomi^ of Buman Xlfe 89 

His name is Resolution! He cometh from 
the uttermost part of the earth ; he seeth happi- 
ness afar off before him ; his eye discovereth her 
temple beyond the limits of the pole. He walketh 
up to it, he entereth boldly, and remaineth there 
forever. 

Establish thy heart, O man ! in that which is 
right; and then know the greatest of human 
praise is to be immutable. 
J. 

Meaf^ne00 

\ |4 AIN and inconstant as thou art, O child of 
%r imperfection! how canst thou but be weak? 
Is not inconstancy connected with frailty? Can 
there be vanity without infirmity? Avoid the 
danger of the one, and thou shalt escape the mis- 
chiefs of the other. 

Wherein art thou most weak? In that where- 
in thou seemest most strong; in that wherein 
most thou gloriest; even in possessing the things 
thou hast; in using the good that is about thee. 
Are not thy desires also frail? Or knowest thou 
even what it is thou wouldst wish? When thou 
hast obtained what most thou soughtest after, 



90 iTbc Economic of TKutnan Oltfe i 

behold it contenteth thee not. Wherefore loseth I 
the pleasure that is before thee its relish? And ; 
why appeareth "that which is yet to come the * 
sweeter? Because thou art wearied with the 
good of this, because thou knowest not the evil ' 
of that which is not with thee. Know that to be ' 
content is to be happy. ■ 

Couldst thou choose for thyself ; wouldst thy , 
creator lay before thee all that thine heart could 
ask for; would happiness then remain with thee? '] 
Or would joy always dwell within thy gates? ] 
Alas! thy weakness forbiddeth it; thy infirmity 
declareth against it. Variety is to thee in the 
place of pleasure; but that which permanently : 
delighteth, must be permanent. When it is gone J 
thou bemoanest the loss of it ; though while it * 
was with thee thou despisedst it. That which ] 
succeedeth it hath no more pleasure for thee ; '' 
and thou afterwards reproachest thyself for pre- 
ferring it : behold the only circumstance in which j 
thou errest not! I 

Is there anything in which thy weakness ap- i 
peareth more than in desiring things? It is in 
the possessing and in the using them. Good 
things cease to be good in our enjoyment of ^ 
them. ) 

J 



^be leconom^ of IKuman Xife 91 

What nature meant pure sweets, are sources 
of bitterness to us ; from our delights arise pain, 
from our joys sorrow. Be moderate in the en- 
joyment, and it shall remain in thy possession; 
let thy joy be founded on reason, and to its end 
shall sorrow be a stranger. 

The delights of love are ushered in by sighs, 
and they terminate in languishment and dejec- 
tion. The object thou desirest nauseates with 
satiety; and no sooner than thou possessed it, 
but thou art weary of its presence. 

Join esteem to thy admiration, unite friend- 
ship with thy love ; so shalt thou find in the end 
content so absolute, that it surpasseth raptures 
and ecstacy. God hath given thee no good with- 
out its admixture of evil ; but he hath given thee 
also the means of thowing off the evil from it. 
As joy is not without its alloy of pain, so 
neither is sorrow without its portion of pleasure. 
Joy and grief, though unlike, are united. Our 
own choice only can give them to us unmixed. 

Melancholy itself often giveth delight; and 
the extremity of joy is mingled with tears. The 
best thing in the hands of a fool may be turned 
to his destruction ; and out of the worst the wise 
will find the means of good. 



92 ^be lEconomi? Of IKuman Xife i 

So blended is weakness in thy nature, O man! : 

that thou hast not strength either to be abso- ' 

lutely good or entirely evil. Rejoice that thou i 
canst not excel in evil, and let the good that is 

within thy reach content thee. The virtues are I 

allotted to various stations. Seek not after im- \ 

possibilities, nor grieve that thou canst not pos- • 

sess them all. Wouldst thou at once have the ^ 

liberty of the rich and the contentment of the I 

poor? Or shall the wife of thy bosom be de- 1 

spised because she showeth not the virtues of ' 

the widow ? If thy father sink before thee in the , 

divisions of thy country, can at once thy justice ' 

destroy him, and thy duty save his life? If thou i 

behold thy brother in the agonies of a slow J 

death is it not mercy to put an end to his life? i 

And is it not also death to be his murderer? | 

Truth is but one ; thy doubts are of thine own | 

raising. He who made virtues what they are, ] 

planted also in thee a knowledge of their pre- J 
eminence. Act as thy soul dictates to thee, and 
the end shall always be right. 



^be lEconom^ of IHuman %\tc 93 



IT 



TO 
irnsufftcienci^ of Iknowlebge 

F there is anything lovely, i£ there is any- 
thing desirable, if there is anything within 
the reach of man that is worthy of praise, is it 
not knowledge? The statesman proclaimeth 
that he hath it; the ruler of the people claimeth 
the praise of it; but findeth the subject that he 
possesseth it? 

Evil is not requisite to man; neither can vice 
be necessary to be tolerated : yet how many evils 
are permitted by the connivance of laws? How 
many crimes committed by the decrees of the 
council? But be wise O ruler! and learn, O thou 
that art to command the nations ! One crime au- 
thorized by thee is worse than the escape of ten 
from punishment. When thy people are numer- 
ous, when thy sons increase about thy table; 
sendest thou them not out to slay the innocent, 
and to fall before the sword of him whom they 
have not offended? If the object of thy desires 
demandeth the lives of a thousand, sayst thou 
not, I will have it? Surely thou forgettest that 
He who created thee, created also these; and 
that their blood is as rich as thine. 



i 



94 ZTbc jeconomi? Of IHuman Xife 

— ■ :j 

Sayst thou that justice cannot be executed i 
without wrong? Surely thine own words con- ^ 
demn thee. Thou who flatterest with false hopes S 
the criminal, that he may confess his guilt; art i 
thou not unto him a criminal? Or is thy guilt | 
the less because he cannot punish it? When J 
thou commandest to torture him who is but sus- | 
pected of crime, darest thou to remember that * 
thou may St punish the innocent? Is thy pur- 
pose answered by the event? Is thy soul sat- I 
isfied with his confession? Pain will enforce ' 
him to say what is not, as easily as what is ; and i 
anguish hath caused innocence to accuse her- 
self. That thou mayst not kill him without ; 
cause, thou dost worse than kill him; that thou i 
mayst prove he is guilty, thou destroyest his in- j 
nocence. 

O blindness to all truth! O insufficiency of 

the wisdom of the wise ! Know when thy judge j 

shall bid thee account for this, thou shalt wish j 

ten thousand guilty to have gone free, rather 3 

than one innocent then to stand forth against j 
thee. 

Insufficient as thou art to the maintenance of ] 

justice, how shalt thou arrive at the knowledge i 
of truth? How shalt thou ascend to the foot- 



Zhc y^conom^ of IHuman %\tc 95 

step o£ her throne? As the owl is blinded by 
the radiance of the sun, so shall the brightness 
of her countenance dazzle thee in thy ap- 
proaches. If thou wouldst mount up into her 
throne, first bow thyself at her footstool. If 
thou wouldst arrive at the knowledge of her, 
first inform thyself of thine own ignorance. 

More valuable is she than pearls, therefore 
seek her carefully: the emerald, the sapphire, 
and the ruby are as dirt beneath her feet; there- 
fore pursue her manfully. The way to her is la- 
bor ; attention is the pilot that must conduct thee 
into her ports. But weary not in the way; for 
when thou art arrived at her, the toil shall be to 
thee for pleasure. 

Say not to thyself, Behold truth breedeth 
hatred, and I will avoid it; dissimulation raiseth 
friends and I will follow it. Are not the enemies 
made by truth better than the friends made by 
flattery? Naturally doth man desire the truth; 
yet when it is before him, he will not apprehend 
it; and if it force itself upon him, is he not of- 
fended at it? The fault is not in the truth, for 
that is amiable, but the weakness of man beareth 
not its splendor. 

Wouldst thou see thine insufP.ciency more 



96 ^be JEconom^ of IHuman Xtfc 

plainly? View thyself at thy devotions ! To what 
end was religion instituted, but to teach thee 
thine infirmities, to remind thee of thy weak- 
ness, to show thee that from heaven alone thou 
art to hope for good? Doth it not remind thee 
that thou art dust ; doth it not tell thee that thou 
art ashes? 

When thou givest an oath; when thou sweat - 
est thou will not deceive; behold it spreadeth 
shame upon thy face, and upon the face of him 
that receiveth it. Learn to be just, and repen- 
tance may be forgotten: learn to be honest and 
oaths will be unnecessary. 

The shorter follies are, the better: say not 
therefore to thyself, "I will not play the fool by 
halves." He that heareth his own faults with 
patience, shall reprove another with boldness. 
He that giveth a denial with reason, shall suffer 
a repulse with moderation. If thou art sus- 
pected, answer with freedom. Whom should 
suspicion affright except the guilty? 

The tender of heart is turned from his pur- 
pose by supplications, the proud is rendered more 
obstinate, by entreaty, the sense of thine insuf- 
ficiency commandeth thee to hear ; but to be just, 
thou must hear without thy passions. 



i 



^be lEconomi^ of IHuman Xtfe 97 



jf^ EEBLE and insufficient as thou art, O man ! 
Jl in good; frail and inconstant as thou art 
in pleasure: yet there is a thing in which thou 
art strong and unshaken. Its name is Misery. 

It is the character of thy being, the prerog- 
ative of thy nature: in thy breast alone it re- 
sideth ; without thee there is nothing of it. And 
behold, what is its source but thine own pas- 
sions? He who gave thee these, gave thee rea- 
son to subdue them ; exert it and thou shalt tram- 
ple them under thy feet. 

Thine entrance into the world, is it not 
shameful? Thy destruction is it not glorious? 
Lo! men adorn the instruments of death with 
gold and gems and wear them above their gar- 
ments. He who begetteth a man hideth his 
face, but he who killeth a thousand is honored. 
Know thou, nevertheless, that this is error. 
Custom cannot alter the nature of truth ; neither 
can the opinion of man destroy justice; the 
glory and the shame are misplaced. There is 
but one way for man to be produced : there are a 
thousand by which he may be destroyed. 



98 ^bc lEconomi? of IHuman Xtfe 

There is no praise or honor to him who 
giveth being to another; but triumphs and em- } 
pire are the rewards of murder. Yet he who hath ^ 
many children hath as many blessings; and he 
who hath taken away the life of another shall 
not enjoy his own. While the savage curseth 
the birth of his son and blesseth the death of his 
father, doth he not call himself a monster? 

Enough of evil is allotted unto man, but he 
maketh it more while he lamenteth it. The great- 
est of all human ills is sorrow : much of this thou 
art born unto ; add not unto it by thine own per- 
verseness. Grief is natural to thee, and is al- 
ways about thee ; pleasure is a stranger and vis- 
iteth thee but by times. Use well thy reason, 
and sorrow shall be cast behind thee; be pru- 
dent and the visits of joy shall remain long with 
thee. 

Every part of thy frame is capable of sorrow ; 
but few and narrow are the paths that lead to 
delight. Pleasures can be admitted only sim- 
ply; but pains rush in a thousand at a time. As 
the blaze of straw fadeth as soon as it is kin- 
dled, so passeth away the brightness of joy ; and 
thou knowest not what becomes of it. Sorrow 
is frequent; pleasure is rare. Pain cometh of 



ITbe lEconomi? of IHuman Xlfe 99 

itself ; delight must be purchased. As the sound- 
est health is less perceived than the lightest mal- 
ady, so the highest joy toucheth us less than the 
smallest isorrow. 

Reflection is the business of man. A sense 
of his state is his first duty. But who remember- 
eth himself in joy? Is it not in mercy then that 
sorrow is allotted unto us? Man forseeth the 
evil that is to come; he remembereth when it is 
past. He considereth not that the thought of 
affliction woundeth deeper than the affliction it- 
self. Think not of thy pain, but when it is upon 
thee, and thou shalt avoid what most would hurt 
thee. He who weepeth before he needeth, weep- 
eth more than he needeth. 

The stag weepeth not till the spear is lifted 
up against him; nor do the tears of the beaver 
fall till the hound is ready to iseize him. Man 
anticipates death by the apprehension of it; and 
the fear is greater misery than the event itself. 
Be always prepared to give an account of thine 
actions; and the best death is that which is less 
premeditated. 



100 TTbe lEconomi^ of IKuman Xtfe \ 



m f 

3u^gment ^ 

^^HK greatest bounties given to man are 
\i^ judgment and will. Happy is he who mis- j 
applieth them not. ' 

As the torrent that rolleth down the moun- ; 
tains destroyeth all that is borne away by it, so ' 
doth common opinion overwhelm reason in him ' 
who submitteth to it, without asking, "What is 
thy foundation?" See that what thou receivest j 
as truth is not the shadow of it. What thou ac- j 
knowledgest as convincing is often but plausible. \ 
Be firm, be constant, determine for thyself; so , 
shalt thou be answerable only for thine own i 
weakness. I 

Say not that the event proveth the wisdom \ 
of the action ; remember man is not above the * 
reach of accidents. Condemn not the judgment 
of another because it differeth from thine own; i 
may not even both be in error? J 

When thou esteemest a man for his titles, j 
and condemnest a stranger because he lacketh . 
them; judgest thou not the camel by his bridle? : 

Think not that thou are revenged of thine ; 
enemy when thou slayest him. Thou puttest 



^be jeconomi^ of Human Xife loi 

him beyond thy reach, thou givest him quiet, 
and takest from thyself all means of hurting him. 
Disregard not a jewel because thou possessest 
it; neither imagine a thing more valuable be- 
cause it belongs to another. Honor not thy wife 
the less because she is in thy power. What hath 
put her in thy power but her confidence in thy 
virtue ? 

Weigh not the loss thy friend hath suffered 
by the tears he sheddeth for it. The greatest 
griefs are above these expressions. Esteem not 
an action because it is done with noise and pomp. 
The noblest soul is that which doeth great 
things, and is not moved in the doing them. 
Fame astonisheth the ear of him who heareth it; 
but tranquility rejoiceth the heart of him that 
is possessed of it. 

Attribute not the good actions of another to 
bad motives : thou canst not know his heart ; but 
the world will know by this, that thine is full of 
envy. There is not in hypocrisy more vice than 
folly; to be honest is as easy as to appear so. 

Be more ready to acknowledge a benefit than 
to revenge an injury; so shalt thou have more 
benefits than injuries done unto thee. Be more 
ready to love than to hate ; so shalt thou be loved 



102 iTbe lEconomi? of Mutnan %itc 

by more than hate thee. Be willing to commend 
and be slow to censure; so shall praise be upon 
thy virtues, and the eye of enmity shall be blind 
to thy imperfections. 

When thou doest good, do it because it is 
good, not because men esteem it. When thou 
avoidest evil, fly it because it is evil; not be- 
cause men shall speak against it. Be honest for 
love of honesty ; he that doth it without principle 
is wavering. 

Wish rather to be reproved by the wise than 
to be applauded by fools. When they tell thee 
of a fault, they suppose thou canst improve ; the 
other, when he praiseth thee, thinketh thee like 
unto himself. 

Accept not an office for which thou art not 
qualified, lest he who knoweth more, despise 
thee. Instruct not another in that wherein thy- 
self art ignorant; when he seeth it, he will up- 
braid thee. 

Expect not a friendship with him who hath 
injured thee : he who suffereth a wrong may for- 
give it, but he who doeth it, will never forget 
it. Lay not too great obligations on him thou 
wishest thy friend, for the sense of them will 
drive him from thee. A little benefit alienateth 
friendship; a great one maketh an enemy. 



Zhe leconomi? of Human Xtfe 103 

Nevertheless, ingratitude is not in the nature 
of man; neither is his anger irreconcilable. He 
hateth to be reminded of a debt he cannot pay ; 
he is ashamed in the presence of him whom he 
hath injured. 

Repine not at the good of a stranger ; neither 
rejoice thou in the evil that befalleth thine en- 
emy. Wouldst thou have others do thus by 
thee? Wouldst thou enjoy the good-will of all 
men? Then let thine own benevolence be uni- 
versal. If thou obtainest it not by this, no other 
means could give it thee. And know, though 
thou hast it not, thou hast the greater happi- 
ness in having merited it. 

mt 

presumption 

H^ RESUMPTION is the bane of reason; it is 
iJV the nurse of error : yet it is congenial with 
reason in us. Who is there that judgeth not too 
highly of himself, or thinketh too meanly of 
others? Our Creator himself escapeth not our 
presumption; how then shall we be safe from 
one another? 

What is the origin of superstition? And 
whence ariseth false worship? From our pre- 



104 ^be ieconoin\> of IBuntan Xife ! 

suming to reason about what is above our reach, j 
to comprehend what is incomprehensible. ] 

Limited and weak as our understandings are, ! 
we employ not even their little forces as we j 
ought. We soar not high enough in our ap- ] 
proaches to God's greatness; we give not wings ] 
enough to our ideas when we enter into the ^ 
adoration of divinity. Man who fears to breathe i 
a whisper against his earthly ruler, trembles not 
to arraign the dispensations of God. He for- | 
getteth his majesty and rejudgeth his judgments, j 
He who dareth not repeat the name of his prince ] 
without honor, yet blusheth not to call that of ! 
his creator to be witness to a lie. He who would , 
hear the sentence of the magistrate with silence, ; 
yet dareth to plead with the Eternal. He at- ] 
tempteth to sooth him with entreaties, to flatter , 
him with promises, to agree with him upon con- ; 
ditions; nay, to murmur at him if his request is <^ 
not granted. 

Why art thou unpunished, O man ! in thy im- 
piety, but that this is not thy day of retribution? 
Be not like unto those who fight with the thun- 
der; nor dare thou to deny thy Creator thy 
prayers because he chastiseth thee. Thy mad- 
ness is on thine own head in this; thy impiety 
hurteth no one but thyself. 



fi 



ITbe leconom^ of IHuman Xtfe 105 

Why boasteth man that he is the favorite of 
his Maker, yet neglecteth to pay his thanks, his 
adorations for it? Man who is truly but a mote 
in the wide expanse, believeth the whole earth 
and heaven created for him. He thinketh that 
the whole frame of nature hath interest in his 
well-being. 

As the fool, while the images tremble on the 
bosom of the water, thinketh that trees, towns, 
and the wide horizon are dancing to do him 
pleasure ; so man, while nature performs her des- 

. tined course, believes that all her motions are 

\ but to entertain his eye. While he courts the 
rays of the sun to warm him, he supposeth it 
made only to be of use to him. While he 

I traceth the moon in her nightly path, he be- 
lieveth that she was created to do him pleasure. 

I Fool to thine own pride! Be humble, and 
know that thou art not the cause why the world 
holdeth its course. No change would follow if 
thy whole race existed not, and thou art but 

lone among millions that are blessed in it. 

\ Exalt not thyself to the heavens ; for the an- 

igels are above thee: nor disdain thy fellow-in- 
habitants of the earth, for that they are beneath 
thee. Are they not the work of the same hand? 



106 iTbe jeconomi^ of IHuman Ollfei 



Thou who art happy in the mercy of thy Crea- ^ 
tor, how darest thou in wantonness to put others •: 
of his creatures to torture? Beware that it return ] 
not upon thee. Serve they not all the same uni-s 
versal master with thee? Hath he not appointed J 
unto each his laws? Hath he not the care of their t 
preservation, and darest thou infringe it? 

Set not thy judgment above that of the earth;! 
neither condemn as falsehood what agreeth notj 
with thine own apprehension. Who gave thee] 
the power of determining for others? Or whc 
took from the world the right of choice? Hot 
many things have been rejected which now ai 
received as truths? How many now received 
truths shall in their turn be rejected? Of whj 
then can man be certain? 

Do the good that thou knowest and happl 
ness shall be unto thee. Virtue is more thy bus-j^ 
iness here than wisdom. Truth and falsehoodljl 
have the same appearance in what we under4 
stand not. What then but our presumption can|( 
determine between them? i 

We easily believe what is above our compre- 
hension; or we are proud to pretend it, that it 
may appear we understand it. Is not this folly 
and arrogance? Who is it that affirms most 



^be leconom^ of IHuman Xtfe 107 

boldly? Who is it that holds his opinions most 
obstinately? Even he who hath most ignorance; 
for he also hath most pride. 

Every man, when he layeth hold of an opin- 
ion, desireth to remain in it; but most of all he 
who hath most presumption. He is not content 
to betray his own soul into it, but he will per- 
suade others to believe in it also. 

Say not that truth is established by years, or 
that in a multitude of believers there is cer- 
tainty. One human proposition hath as much 
authority as another, if reason maketh not the 
difference. 



^be lEconomi? of IHuman %\te 109 

IHurtfuI Hffections 

Covetou6ne00 

♦ig^ICHES are not worthy a strong attention; 
II\ therefore an earnest care in obtaining 
them is unjustifiable. 

The desire of what man calleth good, the joy 
he taketh in possessing it, is grounded only in 
opinion. Examine the worth of things thyself, 
and thou shalt not be covetous. 

An immoderate desire of riches is a poison 
lodged in the soul. It contaminates and destroys 
all that is good in it. It is no sooner rooted 
there, than all virtue, all honesty, all natural af- 
fection fly from the face of it. The covetous 
would sell his children for gold ; his parent might 
die ere he would open his coffer ; nay, he consid- 
ereth not himself in respect of it. In the search 
of happiness, he maketh himself unhappy. 

As the man who selleth his house to purchase 
ornaments for its adornment, even so is he that 
giveth up peace in the search of riches, in hope 
he may be happy in enjoying them. Where cov- 
etousness reigneth, know that the soiil is poor. 
Whoso regardeth not riches as the principal good 



■5 

1 



110 ZTbe ]Econonii? of IHunian Xtfe 

of man, will not throw avvray all other goods in 
the pursuit of them. Whoso feareth not poverty 
as the greatest evil of his nature, will not pur- 
chase to himself all other evils in the avoiding 
it. ; 

Is not virtue more worth than riches ? Is not 'J; 
guilt more base than poverty? Enough for his f^ 
necessities is in the power of every man ; be con- ] 
tent with it, and thy happiness shall smile at the 



sorrows of him that heapeth up more. 

Nature hath hid gold beneath the earth, as un- 
worthy to be seen ; silver hath she placed where 
thou tramplest it under thy feet. Meaneth she ': 
not to inform thee that gold is not worthy thy 
regard, that silver is beneath thy notice ? Covet- 
ousness burieth under the ground millions of 
wretches: these dig for their hard masters what ^ 
returneth the injury, what maketh them more 
miserable than their slaves. 

The earth is barren of good things where she ^ 
hoardeth up treasure: where gold is in her bow- 1 
els, there no herb groweth. As the horse find- i 
eth not there his grass, nor the mule his proven- 
der; as the fields of corn laugh not on the sides i 
of the hills ; as the olive holdeth not forth there 
her fruits, nor the vine her clusters : even so no 



Zbc JBconom^ ot IHuman Xifc ill 

good dwelleth in the breast of him whose heart 
broodeth over his treasure. 

Riches are servants to the wise ; but they are 
tyrants over the soul of the fool. The covetous 
serveth his gold; it serveth not him. He pos- 
sesseth his wealth as the sick doth a fever; it 
burneth and tortureth him until death. 

Hath not gold destroyed the virtue of mil- 
lions? Did it ever add to the goodness of any? 
Is it not most abundant with the worst of men? 
Wherefore then shouldst thou desire to be dis- 
tinguished by possessing it? Have not the wis- 
est been those who have had least of it? 

Poverty wanteth many things ; but covetous- 
ness denieth itself all. The covetous can be 
good to no man ; but he is to none so cruel as to 
himself. 

Be industrious to procure gold, and be gen- 
erous in the disposal of it. Man is never so 
happy as when he giveth happiness to another. 



112 JLhc leconomi? of IHuman Xtfe 

HIT 

jExtravagance 

0| F there be a vice greater than the hoarding 
tt- up of riches, it is the employing them to 
useless purposes. He that lavisheth that which 
he hath to spare, robbeth the poor of what na- 
ture giveth him a right unto. He who squan- 
dereth away his treasure, refuseth the means to 
do good: he denieth himself the practice of vir- 
tues whose reward is in their hand, whose end 
is no other than his own happiness. 

It is more difficult to be well with riches 
than to be at ease under the want of them. Man 
governeth himself much easier in poverty than 
in abundance. Poverty requireth but one virtue, 
patience, to support it; the rich if he have not 
charity, temperance, prudence, and many m.ore 
is guilty. The poor hath only the good of his 
own state committed unto him; the rich is in- 
trusted with the welfare of thousands. 

He that giveth away his treasure wisely, 
giveth away his troubles : he that returneth their 
increase heapeth up sorrows. Refuse not unto 
the stranger that which he needeth. Know that 
there is more delight in being without what thou 
hast given, than in possessing millions which 
thou knowest not the use of. 



^be leconomi^ of Muman Xlfe 113 

m 

IRevenge 

-y^HE root of revenge is in the weakne^is of 
VU the soul. The most abject and timorous 
are those addicted to it. Who torture those 
they hate but cowards? 

The feeling an injury must be previous to 
the revenging it; but the noble mind disdains to 
say, "It hurts me." If the injury is not belov/ 
thy notice, he that doeth it unto thee, in that 
maketh himself so. 

Disdain the man who attempteth to wrong 
thee; condemn him who would give thee dis- 
quiet. In this thou not only preservest thine own 
peace but thou inflictest all the punishment of 
revenge without stopping to employ it against 
him. 

As the tempest and thunder affect not the 
sun or the stars, but spend their fury on stones 
and trees below; so injuries ascend not to the 
souls of the great, but waste themselves on such 
as are those who offer them. Poorness of spirit 
will actuate revenge ; greatness of soul despiseth 
the offence. 

Why seekest thou vengeance, O man? With 



114 iTbe lEconomi? of IHuman Xtfe 

what purpose is it that thou pursuest it? Think- 
est thou to pain thine adversary by it? Know 
that thyself feelest its greater torments. Re- 
venge gnaweth the heart of him who is infected 
with it ; while he against whom it is intended re- 
maineth easy. It is unjust in the anguish it in- 
flicts; therefore nature intended it not for thee. 
The man who meditateth revenge is not content 
with the mischief he hath received; he addeth 
to his anguish the punishment due unto another, 
while he whom he seeketh to hurt, goeth his way 
laughing. 

Revenge is painful in the intent and it is dan- 
gerous in the execution: seldom doth the axe 
fall where he who lifted it up intended, and lo, 
he remembereth not that it must recoil against 
him. Whilst the revengeful seeketh his enemies 
hurt, he of times procureth his own destruction: 
while he aimeth at one of the eyes of his adver- 
sary, he putteth out both of his own. If he at- 
tain not his end, he lamenteth it; if he succeed, 
he repenteth of it. The fear of justice taketh 
away the peace of his own soul. 

Can the death of thine adversary satiate thy 
hatred? Can the setting him at rest restore 
thy peace? Wouldst thou make him sorry for 



^be leconom^ of IHuman Xtfe lis 

his offence? Conquer him and spare him. In 
death he owneth not thy superiority, nor feeleth 
he more the power of thy wrath. 

In revenge there should be a triumph of the 
avenger; and he who hath injured him should 
feel his displeasure; he should suffer pain from 
it, and should repent him of the cause. Murder 
for an injury ariseth only from cowardice: he 
who inflicteth it feareth that the enemy may live 
and avenge himself. Death endeth the quarrel, 
but it restoreth not the reputation. Killing is 
an act of caution, not of courage. There is noth- 
ing so easy as to revenge an offence; but noth- 
ing is so honorable as to pardon it. The greatest 
victory man can obtain is over himself. 

When thou meditatest revenge, thou confess- 
est that thou f eelest the wrong ; when thou com- 
plainest, thou acknowledgest thyself hurt by it. 
Meanest thou to add this triumph to the pride of 
thine enemy? That cannot be an injury that is 
not felt; how then can he who despiseth it re- 
venge it? If thou think it dishonorable to bear 
an offence, more is in thy power; thou mayst 
conquer it. Good deeds will make a man 
ashamed to be thine enemy. Greatness of soul 
will terrify him from the thought of hurting 
thee. 



116 ^be lEconomi? of IHuman Xife 



The greater the wrong the more glory there 

is in pardoning it ; and by how much more justi- ^ 

fiable would be revenge, by so much more honor i 

there is in clemency. Hast thou a right to be a ', 

judge in thine own cause, to be a party in the ■ 

act, and yet pronounce sentence on it? Before ; 

thou condemnest, let another say that it is just. '] 

The revengeful man is feared, and therefore j 

he is hated; but he that is endowed with clem- \ 

ency is loved : the praise of his actions remaineth '^ 

forever, and the love of the world attendeth | 
him. 

w 

dvixclt^, Ibatreb anb lenv^ j 

*^ EVENGE is detestable: what then is ;j 

bI\ cruelty? Lo, it possesseth the mischiefs | 

of the other, but it lacketh even the pretence of j 

its provocations. Men disown it as not of their i 

nature ; they are ashamed of it as a stranger to j 

their hearts. Whence then is her origin? Unto \ 

what that is human oweth she her existence? \ 
Her father is Fear and her mother is Dismay. 

The hero lifteth his sword against the enemy 
that resisteth, but no sooner doth he submit, 
than he is satisfied. It is not in honor to trample 






Itbe leconomi^ of Human ILifc 117 

on the object that feareth; it is not in virtue to 
insult what is beneath it. Subdue the insolent 
and spare the humble, and thou art at the height 
of victory. 

He who feareth all, striketh at all. Why are 
tyrants cruel, but because they live in terror? 
The cur will tear the carcass, though he dared 
not look it in the face while living; the hound 
that hunteth it to the death, mangleth it not 
afterwards. Civil wars are the most bloody, be- 
cause they who fight them are cowards. Con- 
spirators are murderers, because in death there 
is silence. Is it not fear that telleth them they 
may be betrayed? 

That thou mayst not be cruel, set thyself too 
high for hatred; that thou mayst not be inhu- 
mane, place thyself above the reach of envy. 

Every man may be viewed in two lights: in 
one he will be troublesome ; in the other, less of- 
fensive. Dost thou choose to see him in that in 
which he least hurteth thee? Then do him no 
harm. 

If thou are prevented of a benefit, fly not 
into a rage : the loss of thy reason is the want of 
a greater. Because thou are robbed of thy 
cloak, wouldst thou strip thyself of thy coat 
also? 



118 ITbe lEconom^ of IKuman Xtfe ] 

■^;^^^^^^-— -B^a-->-B--^-— n-^—^^^^^M 1 

When thou enviest a man who possesseth , 

honors; when his titles and his greatness raise I 

thy indignation, seek to know whence they came / 

unto him, inquire by what means he was pos- i 

sessed of them, and thine envy will be turned ] 

into pity. If the same fortune were offered unto j 

thee at the same price, be assured, if thou wert ] 

wise, thou wouldst refuse it. What is pay for j 

titles but flattery? How doth man purchase .; 
power, but by being a slave to him that giveth 

it? , 

Wouldst thou lose thine own liberty to be ' 
able to take away that of another? Or canst j 
thou envy him who doth so? Man purchaseth ■ 
nothing of his superiors but for a price ; and that 
price, is it not more than the value? Wouldst t 
thou pervert the customs of the world? Wouldst i 
thou have the purchase and the price also? As 
thou canst not envy what thou wouldst not ac- 
cept, disdain this cause of hatred ; and drive from 
thy soul this occasion of the parent of cruelty. 

If thou possessest honor, canst thou envy that 
which is obtained at the expense of it? If thou 
knowest the value of virtue, pitiest thou not 
them who have bartered it so meanly? 

When thou hast taught thyself to bear the 



ITbe lEconom^ of IHuman Xtfe 119 

seeming good o£ men without repining, thou wilt 
hear of their real happiness with pleasure. If 
thou seest good things fall to one who deserveth 
them, thou wilt rejoice in it : for virtue is happy 
m the prosperity of the virtuous. He who re- 
joiceth in the happiness of another, increaseth 
by it his own. 



Ibeavtnese Of Ibeatt 

^^ HE soul of the cheerful f orceth a smile upon 
VU the face of affliction ; but the despondence 
of the sad deadeneth even the brightness of joy. 

What is the source of sadness but a feeble 
soul? What giveth it power but the lack of 
spirit? Rouse thyself to the combat and she 
quitteth the field before thou strikest. She is 
an enemy to thy race, therefore drive her from 
thy heart. She poisoneth the sweets of life, 
therefore let her not enter thy dwelling. She 
raiseth the loss of a straw to the destruction of 
thy fortune. While she vexeth thy soul about 
trifles, she robs thee of thine attention to the 
things of importance. 

She spreadeth drowsiness as a veil over thy 
virtues: she hideth them from those who would 



120 z\)c lEconom^ of IHuman Xtfe 

honor thee on beholding them. She entangleth 
and keepeth them down, while she maketh it 

most necessary for thee to exert them. Lo, she J 

oppresseth thee with evil; and she tieth down 1 

thy hands when they would throw the load from ; 

off thee. If thou wouldst avoid what is base, ^ 

if thou wouldst disdain what is cowardly, if thou ^ 

wouldst drive from thy heart what is unjust, suf- ,^ 

fer not sadness to lay hold upon it. Suffer it not | 

to cover itself with the face of piety; let it not { 

deceive thee with a show of wisdom. Religion ;• 

payeth honor to thy Maker ; let it not be clouded I 

with melancholy. Wisdom maketh thee happy; | 

know then that sorrow to her presence is a j 

stranger. \ 

For what should a man be sorrowful but for 1 

afflictions? Why should his heart give up joy, \ 

when the causes of it are not removed from him? j 

Is not this being miserable for the sake of mis- J 

ery? As the mourner looketh sad because he I 

is hired to do so, who weepeth because his tears ■ 

are paid for; so is the man who permits his ^ 

heart to be sad, not because he suffereth aught, j 
but because he is gloomy. 

Is it not the occasion that produceth sorrow? . 
For behold, the same thing shall cause another 



^be leconomi? of Muman Xtfe 121 

rejoicing. Ask men if their sadness maketh 
things better, and themselves will confess to thee 
that it is folly; nay, they will praise him who 
beareth his ills with patience, who fights misfor- 
tune with courage. Applause should be followed 
by imitation. 

Sadness is against nature, for it troubleth her 
motions; it rendereth distasteful whatsoever she 
hath made amiable. As the oak falleth before the 
tempest and raiseth not its head again ; so bow- 
eth the heart of man to the force of sadness, and 
so returneth it unto its strength no more. As 
the snow melteth upon the mountains from the 
rain that trickleth down their sides, even so is 
beauty washed from off the cheeks by tears ; and 
neither the one or the other restoreth itself again 
forever. As the pearl is dissolved by the acid 
which seemeth at first to obscure its surface ; so 
is thy happiness, O man! swallowed by heavi- 
ness of heart 

Behold sadness in the public streets; cast 
thine eye upon her in the places of resort. Doth 
any look upon her? Avoideth she not every one? 
And doth not every one fly from her presence? 
See how she droopeth her head like the flower 
whose root is cut asunder. See how she fixeth 



1 



122 Zhc leconom^ ot IHuman life 

. \ 

her eyes upon the earth ; see how they serve her 
to no purpose but weeping! Is there in her i 
mouth discourse? Is there in her heart love of 
society? Is there in her soul reason? Ask her 
the cause, and she knoweth it not. Yet doth her 
strength fail her; at length she sinketh into the 
grave, and no one saith, "What is become of 
her?" 

Hast thou understanding, and seest thou not 
this? Hast thou piety, and perceivest thou not 
thine error? God created thee in mercy; had he 
not intended thee to be happy, his beneficence i 
would not have called thee into existence. How j 
darest thou then to fly in the face of his majesty? j 
While thou art most happy with innocence, thou j 
dost him most honor; and what is thy discon- ^ 
tent but murmuring against him? Created he ^ 
not all things liable to changes, and darest thou 
to weep at their changing? If we know the law 1 
of nature, wherefore do we complain of it? If 
we are ignorant of it, what should we accuse ; 
but our blindness to what every moment giveth j 
us proof of? 

Know that it is not thou that art to give 
laws to the world ; thy part is to submit to them 
as thou findest them. If they distress thee, thy 



^be lEconom^ of Human %xU 123 

lamenting it but addeth to thy torment. Be not 
deceived with fair pretences, nor suppose that 
sorrow healeth misfortune. It is a poison under 
the color of a remedy. While it pretendeth to 
draw the arrow from thy breast, \o, it plungeth 
it into thy heart. 

While sadness separateth thee from thy 
friends, doth it not say. Thou art unfit for con- 
versation? While it driveth thee into corners, 
doth it not proclaim that it is ashamed of itself? 

It is not in thy nature to meet the arrows 
of ill fortune unhurt; nor doth reason require it 
of thee. It is thy duty to bear misfortune like 
a man; but thou must first also feel it like one. 
Tears may drop from thine eyes, though virtue 
falleth not from thy heart. The greatness of the 
evil is not to be reckoned from the number of 
tears shed for it. The greatest griefs are above 
these testimonies, as the greatest joys are beyond 
utterance. 

What is there that weakeneth the soul like 
grief? What depresseth it like sadness? Is the 
sorrowful prepared for noble enterprises? Or 
armeth he himself in the cause of virtue? 

Subject not thyself to ills where there are in 
return no advantages ; neither sacrifice thou the 
means of good unto that which is in itself an 
evil. 



^be lEconomi^ of Muman xife 125 

IHuman Hcquirements 
n 

IRobiUti^ ant) Ibonor 

^7t% OBILITY resideth not but in the soul; nor 
Jl Zt is there true honor except in virtue. The 
favor o£ princes may be bought by vices; rank 
and titles may be purchased for money ; but these 
are not true honor. Crimes cannot exalt to real 
glory the man who commits them; neither can 
gold make men noble. 

When titles are the reward of virtue, when 
he is set on high who hath served his country; 
he who bestoweth the honors hath glory like as 
he who receiveth them; and the world is bene- 
fited by it. 

Wouldst thou wish to be raised for men know 
not what? Or wouldst thou that they shouldst 
say, "Why is this?" ¥/hen the virtues of the 
hero descend to his children, his titles accom- 
pany them well; but when he who possesseth 
them is unlike unto him who deserved them, lo, 
do they not call him a degenerate? Hereditary 
honor is accounted the most noble; but reason 
ispeaketh in the cause of him who hath acquired 
it. He who, without merit himself, appealeth 



126 Zbc lEconom^ of IHuman OLife 

to the actions of ancestors for his greatness, is 
like the thief who claimeth protection by flying 
to the pagod. What good is it to the blind that 
his parents could see ? What benefit is it to the 
dumb that his grandfather was eloquent? Even 
so, what is it to the mean that their predecessors 
were noble? 

A mind disposed to virtue maketh great the 
possessor of it; and without titles it will raise 
him above the vulgar. He will acquire honor 
while others receive it ; and will he not say unto 
them, "Such were the men whom you glory in 
being derived from?" 

Say not that honor is the child of boldness, 
nor believe thou that the hazard of life alone can 
pay the price of it : it is not to the action that it 
is due, but to the manner of performing it. 

All are not called to guide the helm of state; 
neither are there armies to be commanded by 
every one. Do well in that which is committed 
to thy charge, and praise shall remain upon thee. 
Say not that difficulties must be conquered, or 
that labor and danger must be in the way to re- 
nown. The woman who is chaste, is she not 
praised? The man who is honest, deserveth he 
not to be honored? 



i 



trbe leconomt^ of IKuman Xlfe 127 

The thirst for fame is violent ; and the desire 
for honor is powerful ; and he who gave them to 
us, gave them for great purposes. When des- 
perate actions are necessary to the public, when 
our lives are to be exposed for the good of our 
country, what can add force to virtue but am- 
bition ? 

It is not the receiving honor that delighteth 
the noble mind ; its pride is the deserving it. Is 
it not better that men should say, "Why hath 
not this man a statue?" than that they should 
ask, "Why hath he one?" 

The ambitious will always be first in the 
crowd; he presseth forward, he looketh not be- 
hind him. It is more anguish to his soul to see 
one before him, than joy to leave thousands at 
a distance. The root of ambition is in every 
man, but it riseth not in all. Fear keepeth it 
down in some ; in many it is suppressed by mod- 
esty. It is the inner garment of the soul; the 
first thing to put on by it with the flesh, and 
the last it layeth down at its separation from it. 
It is an honor to thy nature when worthily em- 
ployed; when thou directest it to wrong pur- 
poses, it shameth and destroyeth thee. 

In the breast of the traitor ambition is cov- 
ered; hypocrisy hideth her face under her man- 



128 CTe lEconomi? onKuman Xife j 

i 

tie; and cool dissimulation fumisheth it with 
smooth words; but in the end men shall see I 
what it is. The serpent loseth not his sting 
though benumbed with the frost; the tooth of , 
the viper is not broken though the cold closeth 
his mouth. Take pity on his state, and he will 
show thee his spirit; warm him in thy bosom, ^^ 
and he will requite thee with death. i 

He that is truly virtuous loveth virute for ] 
herself; he disdaineth the applause which ambi 
tion aimeth after. How pitiable were the state of 
virtue if she could not be happy but from an- 
other's praise ! She is too noble to seek recom- 
pense. 

The higher the sun ariseth, the less shadov/ 
doth he make; even so the greater the virtue, 
the less doth it covet praise ; yet it cannot avoid 
its reward in honors. 

Glory like a shadow flieth from him who pur- 
sueth it ; but it f oUoweth at the heels of him that 
would fly from it. If thou courtest it without 
merit, thou shalt never attain unto it. If thou 
deservest it, though thou hidest thyself, it will 
never forsake thee. 

Pursue that which is honorable, do that which 
is right; and the applause of thine own con- 



I 



Zbc leconomi? of Muman Xife 129 

science will be more joy to thee than the shouti 
of millions who know not that thou deservest 
them. 

m 

Science ant) Xearnlng 

^^ HE noblest employment of the mind of man 
VU is the study of the works of his Creator, 
To him whom the science of nature delighteth, 
every object bringeth a proof of his God. Kis 
mind is lifted up to heaven every moment; his 
life is one continued act of devotion. 

Casteth he his eye towards the clouds, find- 
eth he not the heavens full of his wonders? 
Looketh he down to the earth, doth not the 
worm proclaim to him, "Less than Omnipo- 
tence could not have made me ?" While the plan- 
ets perform their courses ; while the sun remain 
eth in his place ; who but thy God, O man ! couIq 
have formed them? What but infinite wisdonj 
could have appointed them their laws? Behold 
how awful their splendor; yet they do not di- 
minish. How rapid their motions ! yet one run- 
neth not in the way of another. 

Look down upon the earth and see her pro- 
duce ; examine her bowels and behold what they 



130 ITbe leconom^ Of Human Xlfe > 

contain. Hath not wisdom and power ordained 
the whole? Who biddeth the grass to spring , 
up? Who watereth it in due seasons? Behold ' 
the ox croppeth it, the horse and sheep feed upon 
it. Who is he that provideth it for them? Who i 
giveth increase to the grain which thou sowest, I 
and retumeth it to thee a thousand-fold? Who • 
ripeneth for thee the olive in its time ? ; 

Can the meanest fly create itself? Or wert 
thou aught less than God, couldst thou have I 
fashioned it? The beasts feel that they exist, j 
but they wonder not at it; they rejoice in their j 
life, but they know not that it shall end. Each 1 
performeth its course in succession, nor is there ] 
a loss of one species in a thousand generations. 1 

Thou who seest the whole as admirable in l 
its parts, canst thou better employ thine eye than 
in tracing out thy Creator's greatness in them, 
and thy mind in examining their wonders? Pow- ! 
er and mercy are displayed in their formation; 
justice and goodness shine forth in the provis- 
ion that is made for them. All are happy in 
their several ways, nor envy one the other. 

What is the study of words compared with 
this? In what science is knowledge but in the 
study of nature ? When thou hast admired the 






^be lEconomi^ of Muman Xife 131 

fabric, inquire into its use; for know that the 
earth produceth nothing but may be of good to 
thee. Are not food and raiment, and the rem- 
edies for thy diseases, all derived from this 
source alone? Who is wise then but he that 
knoweth it? Who hath understanding but him 
that contemplateth it? For the rest, whatever 
science hath most utility, whatever knowledge 
hath least vanity, prefer these unto others, and 
profit of them for the sake of thy neighbor. 

To live and to die, to command and to obey, 
to do and to suffer: are not these all that thou 
hast farther to care about? Morality shall teach 
thee these, and the economy of life shall lay 
them before thee. Behold, they are written in 
thine heart, and thou needest only to be re- 
minded of them. They are easy of conception; 
be attentive, and thou shalt retain them. 

Piety to thy God, and benevolence to thy 
fellow creatures, are they not thy great duties? 
What shall teach thee the one like the study 
of his works? What shall inform thee of the 
other like understanding thy dependence? 



132 zibe leconom^ of IKuman Xtfe 

IRatural Hccibents 

n 

IProspcrtti^ ant) Hbvcrsit^ 

%ET not prosperity elate thy heart above 
measure; neither depress thy soul to the 
grave because fortune beareth hard against thee. 
Her smiles are not stable, therefore build not 
thy confidence upon them; her frowns endure 
not forever, therefore let hope teach thee pa- 
tince. To bear adversity well is difficult; but to 
be temperate in prosperity is the height of wis- 
dom. 

Good and ill are the tests by which thou art 
to know thy constancy; nor is there aught else 
that can tell thee the powers of thine own soul. 
Be therefore upon the watch when they are upon 
thee. Behold prosperity, how sweetly she flat- 
tereth thee; how insensibly she robbeth thee of 
thy strength and vigor. Though thou hast been 
constant in ill fortune, though thou hast been in- 
vincible in distress; yet by her thou art con- 
quered. 

Affliction moveth our enemies to pity; suc- 
cess and happiness cause even our friends to en- 
vy. In adversity is the seed of well-doing ; it is 



Z\)C leconomi^ of IHuman Xtfe 133 

the nurse of heroism and boldness : who that hath 
enough will endanger himself to have more ? It 
is true that virtue will act under all circum- 
stances, but men see most of its effects when 
accident concur with it. In adversity man seeth 
himself abandoned by others ; he findeth that all 
his hopes are centered within himself : he rouseth 
his soul, he encountereth his difficulties, and 
they yield before him. In prosperity he fancieth 
himself safe; he thinketh that he is beloved of 
all that smile about his table: he groweth care- 
less and remiss; he seeth not the danger that is 
before him : he turneth to others, and in the end 
they deceive him. 

Every man can advise his own soul in dis- 
tress, but prosperity blindeth the truth. Better 
is the sorrow that leadeth to contentment than 
the joy that rendereth man unable to endure dis- 
tress, and afterwards plungeth himself into it. 
Our passions dictate to us in all our extremes: 
moderation is the effect of wisdom. 

Be upright in thy whole life; be content in 
all its changes; so shalt thou profit by all oc- 
currences; so shall every thing that happeneth 
unto thee be the source of praise. The wise 
maketh everything the means of advantage, and 



134 ZTbe leconom^ of IHunian Xtfe [ 

with the same countenance beholdeth he all the \ 

faces of fortune. He governeth the good, he \ 

conquereth the evil; he is unmoved in all. Pre- i 

sume not in prosperity, neither despair in ad- - 

versity. Court not dangers, nor meanly fly be- \ 

fore them. Dare to despise whatever will not \ 

remain with thee. Let not adversity tear off the ; 

wings of hope; neither let prosperity obscure \ 

the light of prudence. He who despaireth of the ' 

end, shall never attain unto it ; and he who seeth , 

not the pit, shall perish therein. j 

He who calleth prosperity his good; who ] 

hath said unto her, "With thee will I establish i 

my happiness;" lo! he anchoreth his vessel in a : 
bed of sand, which the return of the tide washeth 

away. As the water that passeth from the moun- J 

tains, kisseth, in its way to the ocean every field j 
that bordereth the rivers; as it tarrieth not in 
any place; even so fortune visiteth the sons of 
m.en. Her motion is incessant, she will not stay ; 
she is unstable as the winds, how then wilt thou 
hold her? When she kisseth thee, thou are 
blessed; behold, as thou tumest to thank her, 
she is gone unto another. 



f 



Zhc lEconom^ of IHuman %\tc 135 



pain ant) Sic[^ne00 

/^p' HE sickness of the body affecteth even the 
^^ soul. The one cannot be in health without 
the other. Pain is of all ills that which is most 
felt; and it is that which from nature hath the 
fewest remedies. When thy constancy faileth 
thee, call in thy reason; when thy patience quit- 
teth thee, call in thy hope. 

To suffer is a necessity entailed upon thy na- 
ture; wouldst thou that miracles should protect 
thee from it? Or shalt thou repine because it 
happeneth unto thee, when lo ! it happeneth unto 
all? It is injustice to expect exemption from 
that thou wert born unto. Submit with modesty 
to the laws of thy condition. Wouldst thou say 
to the seasons, "Pass not on, lest I grow old?" 
Is it not better to suffer well that which thou 
canst not avoid? Pain that endureth long, is 
moderate ; blush therefore to complain of it. That 
which is violent, is short; behold thou seest the 
end of it. 

Thy body was created to be subservient to 
the soul; while thou afflicteth the soul for its 
pains, behold thou settest the body above it. As 
the wise afflicteth not himself, because a thorn 



136 Zhc ]£conont^ of Muman Xtfe 



teareth his garments ; so the patient grieveth not j 
his soul, because that which covereth it is in- 
jured. ' 

^ \ 

mt i 

Dcatb ^ 

HS the production of the metal proveth the ] 
work of the alchemist ; so is death the test \ 
of our lives, the assay which showeth the stand- ; 
ard of all our actions. Wouldst thou judge of a j 
life, examine the period of it; the end crowneth j 
the attempt ; and where dissimulation is no more, ^ 
there truth appeareth. i 

He hath not spent his life ill, who knoweth j 
to die well ; neither can he have lost all his time, j 
who employeth the last portion of it to his honor, v 
He was not born in vain who dieth as he ought ; | 
neither hath he lived unprofitably who dieth 
happily. He that considereth that he is to die, 
is content while he liveth. He who striveth to 
forget it, hath no pleasure in anything. His joy 
appeareth to him a jewel which he expecteth 
every moment he shall lose. 

Wouldst thou learn to die nobly? Then let 
thy vices die before thee. Happy the man who 
endeth the business of his life before his death; 



ITbe lEconom^ of IHuman Xife 137 



who, when the hour of it cometh, hath nothing j 
to do but to die. Avoid not death, for it is a 

weakness ; fear it not, for thou understandest not ] 

what it is : all that thou certainly knowest is that j 

it putteth an end to the sorrows of the virtuous. ] 

Think not that the longest life is the hap- j 

piest; that which is best employed, doeth man j 

the most honor ; himself shall rejoice after death ] 

in the advantages of it. j 



APPENDIX 



140 HppenMr 



Untrobuctor^ Xetter 

iFrom ,/*Hn BrtQlisb aentleman residing at 
Cbina, to tbe Barl of " 

Peking, May 12, 1749. i 

My Lord : ■ 

In the last letter which I had the honor of writing to j 

your Lordship, dated December 23, 1748, I think I concluded I 

all I had to say in regard to the topography and natural I 

history of this great empire. I purposed in this and some j 

succeeding ones to have set down such observations as I ], 

have been able to make on the laws, government, religion k 

and manners of the people. But a remarkable occurrence i 

has happened lately which engrosses the conversation of j 

the literati here; and may hereafter, perhaps, afford matter ,, 

of speculation to the learned in Europe. As it is of a na- * 

ture which I know will furnish some entertainment to your | 

Lordship I will endeavor to give you as distinct and par- \ 

ticular an account of it as I have been able to obtain. 3 

Adjoining to China on the west is the large country of I 

Thibet, called by some Barantola. In a province of this | 

country named Lasa* resides the Grand Lama, or High <■ 

Priest of these idolaters, who is reverenced and even adored ■ 

as a God by most of the neighboring nations. The high , 

opinion which is entertained of his sacred character induces j 

a prodigious number of religious people to resort to Lasa | 

to pay their homage to him and to give him presents in or- j 

der to receive his blessing. His residence is in a most mag- ■ 

nificent pagod or temple, built on the top of the mountain •,; 

Poutala. The foot of this mountain and even the whole \ 

district of Lasa is inhabited by an incredible number of La- \ 

mas of different ranks and orders, several of whom have j 

very grand pagods erected to their honoi, in which they re- ; 

ceive a kind of inferior worship. The whole country, like , 

Italy, abounds with priests, -and they entirely subsist on the ^| 



appenMx 141 



great number of rich presents which are sent them from the 
vitmost extent of Tartary, from the empire of the Great 
Mogul and from almost all the parts of the Indies. When 
the Grand Lama receives the adorations uf the people he is 
raised on a magnificent altar, and sits cross-legged upon a 
splendid cushion. His worshippers prostrate themselves be- 
fore him in the humblest and most abject manner; but he 
returns not the least sign of respect, nor ever speaks, even 
to the greatest princes. He only lays his hand upon their 
heads, and they are fully persuaded that they receive from 
thence a full forgiveness of all their sins. They are like- 
wise so extravagant as to imagine that he knows all things, 
even the secrets of the heart; and his particular disciples, 
being a select number of about two hundred of the most 
eminent Lamas, have the address to make the people believe 
he is immortal, and that whenever he appears to die, he only 
changes his abode and animates a new body. 

The learned in China have long been of the opinion that 
in the archives of this grand temple some very ancient books 
have for many ages been concealed. And the present Em- 
peror, who is very curious in searching after the writings 
of antiquity, became at length so fully convinced of the prob- 
ability of this opinion that he determined to try whether any 
discovery of this sort could be made. To this end, his first 
care was to find out a person eminently skilful in the ancient 
languages and characters. He at length pitched upon one 
of the hanlins, or doctors of the first order, whose name 
was Cao-tsou, a man about fifty years of age, of a grave 
and noble aspect, of great eloquence, and who, by an acci- 
dental friendship with a certain learned Lama who had re- 
sided many years at Peking was become entirely master of 
the language which the Lamas of Thibet use among them- 
selves. 

With these qualifications, he set forward on his journey; 
and to give his commission the greater weight the Emperor 
honored him with the title of Co-lao, or prime minister. To 



142 HppenMi 



which he added a most magnificent equipage and attendance, 
with presents for the Grand Lama and the other principal 
Lamas, of an immense value; also a letter written with hit, 
own hand in the following terms : 

To the Great Representative of God, Most High, Most Holy, 
and Worthy to be Adored: 

We, the Emperor of China, Sovereign of all the sover- 
eigns of the earth, in the person of this our Most Respected 
Prime Minister Cao-tsou, with all reverence and humility, 
prostrate ourself beneath thy sacred feet and implore foy 
ourself, our friends and our empire thy most powerful and 
aracious benediction. 

Having a strong desire to search into the records of an- 
tiquity, to learn and retrieve the wisdom of the ages that are 
past; and being well informed that in the sacred repositories 
of thy most ancient and venerable hierarchy there are some 
valuable books, which, from their great antiquity are he- 
come to the generality, even of the learned, almost wholly 
unintelligible ; in order as far as in us lies to prevent their 
being totally lost, we have thought proper to authorise and 
employ our Most Learned and Respected Minister Cao-tsou 
in this our present embassy to thy sublime Holiness. The 
business of which is to desire that he may be permitted to 
read and examine the said writings; we expecting from his 
great and uncommon skill in the ancient languages that he 
will be able to interpret whatever may be fcwtd, though 
of the highest and most obscure antiquity. And we have 
commanded him to throw himself at thy feet, with such tes- 
timonies of our respect as, we trust, will procure him the 
admittance we desire. 

I will not detain your Lordship with any particulars of 
his journey, though he hath published a large account of it, 
abounding with many surprising relations, and which, at my 
return to England I may probably translate and publish en- 
tire. Let it suffice at present that when he arrived in these 
sacred territories, the magnificence of his appearance and the 



I 



appendix 143 



richness of his presents failed not to gain him a ready ad- 
mission. He had apartments appointed him in the sacred 
college and was assisted in his inquiries by one of the most 
learned Lamas. He continued there near six months, dur- 
ing which time he had the satisfaction of finding many val- 
uable pieces of antiquity; from some of which he hath made 
very curious extracts and hath formed such probable con- 
jectures concerning their authors and the times wherein they 
were written as proves him to be a man of great judgment 
and penetration as well as most extensive reading. 

But the most ancient piece he hath discovered, and which 
none of the Lamas for many ages had been able to interpret 
or understand, is a small system of morality, written in the 
language and character of the ancient Gymnosophists or 
Bramins ; but by what particular person or in what time he 
does not pretend to determine. This piece, however, he 
wholly translated, though as he himself confesses, with an 
utter incapacity of reaching in the Chinese language the 
strength and sublimity of the original. The judgments and 
opinions of the bronzees and the learned doctors are very 
much divided concerning it. Those who admire it the most 
highly are fond of attributing it to Confucius, their own 
great philosopher; and get over the difficulty of its being 
written in the languages and characters of the ancient Bramins 
by supposing this to be only a translation, and that the orig- 
inal work of Confucius is lost. Some will have it to be the 
institutes of Lao-Kiun, another Chinese philosopher, contem- 
porary with Confucius, and founder of the sect Tao-see; but 
these labor under the same difficulty in regard to the lan- 
guage with those who attribute it to Confucius. There are 
others who, from some particular marks and sentiments 
which they find in it, suppose it to be written by the 
Bramin, Dandamis, whose famous letter to Alexander the 
Great is recorded by European writers. With these Cao-tsou 
himself seems most inclined to agree; at least so far as to 
think that it is really the work of some ancient Bramin; be- 



144 HppenMi 



ing fully persuaded from the spirit with which it is writteti i; 
that it is no translation. One thing however, occasions some | 
doubt amongst them; and that is the plan of it, which is li 
entirely new to the Eastern people, and so unlike anything I'j 
they have ever seen that if it were not for some turns and I; 
expressions peculiar to the East, and the impossibility of ac- ''■'. 
counting for its being written in this very ancient language, J; 
many would suppose it to be the work of an European. !: 

But whoever was the writer of it, the great noise whicii -ii 
it makes in this city and all over the empire, the eagerness i; 
with which it is read by all kinds of people and the higii ;!■ 
encomiums which are given to it by some, at length deter- % 
mined me to attempt a translation of it into English ; espec- :li 
ially as I was persuaded it would be an agreeable present j!:; 
to your Lordship. And I was the more easily induced to., 
make this trial, as very happily for me, you cannot judge | 
how far I have fallen short of the original, or even the I 
Chinese translation. One thing, however, it may perhaps ber 
necessary to apologize for, at least to give some account of; 
and' that is the manner in which I have translated it. I can" 
assure your Lordship that when I first sat down to the ! 
work I had not the least intention of doing it in this way; | 
but the sublime manner of thinking which appeared in the] 
introduction, the great energy of expression and the short- | 
ness of the sentences naturally led me into this kind of style. ; 
And I hope the having so elegant a pattern to form my- \ 
self upon as our version of the book of Job, the Psalms, the '| 
works of Solomon and the prophets hath been of some ad- " 
vantage to my translation.. 

Such as it is, if it affords your Lordship any entertain 
ment, I shall think myself extremely happy ; and in my next 
will resume my account of this people and their empire. 
I am. etc. 



Deacidified using the Bookkeeper proc€ 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Dec. 2004 

PreservationTechnologii 

A WORLD LEADER IN PAPER PHESEHVATI 

1 1 1 Thomson Park Dnve 
Cranberry Township. PA 16066 
(724) 779-21 1 1 



